律戒本疏 1.111

1.111

五十八若寶若似名寶若自取若使人取墮除僧房內若住處內　有一貧人。遇得伏藏。忽然大富。王欲誅奪。緣憶佛語。勉死賜。今因呵取寶。而未結戒。後諸童子見跋難陀。知其貪著。欲共誡之。散寶路上。隱身潛察。難陀輒取。懷之而去。童子共捉將送付伺官。伺官信佛。呵責放之。惡聲紛紜。然後結戒。三十事自畜。今制王等一切正寶也。似寶者銅鐵白鑞鈆錫偽珠。為珠中亦有皮作膠珠。汝是一切自捉正寶。若教人捉悉犯墮。似寶作男女莊嚴具及器杖。自捉教捉亦悉犯墮。不捉莊嚴具及器杖捉無犯。汝鹿子母入寺。覲佛脫身寶衣以付侍人。侍人藥法忘衣而去。佛命阿難令淨人看舉。因是復開有緣應取。凡在眾僧界內。應使淨人料數舉之。若無淨人應自料舉。以避譏毀守護佛法故得聽從也。取時念言。主索當還。主來索時應當撿問。汝物幾許物為何相。相是則還。相非不與。若事宜行付奪善比丘。若為來索問相還之。若五年六年無人來索。應入四方僧物。若後主索。以四方僧物還之。住處內者謂比丘。若在白衣家內所見遺物取還如上。五六年後即於是處作眾僧臥具。主後來索。以此物還之。問相撿寶一皆如前。捉三尊寶莊嚴具及寶物作經像突。欲作而捉犯墮。若上二處外見遺寶不得自捉。自捉之犯墮。令淨人捉無犯。凡捉弓刀利器害生之具。皆應眾中懺悔。捉楯鎧防身軍器犯突吉羅也。

Fifty-eight: If [a monk] takes jewels or things resembling jewels, or causes someone to take them—except inside a monastery or inside a dwelling place—it is a pāyattika. A poor man once happened upon a hidden treasure and suddenly became very rich. The king wanted to execute him and seize it. Because [the poor man] remembered the Buddha's words, he was spared death and bestowed [the treasure]. At that time, taking jewels was reproved, but the precept was not yet instituted. Later, several youths saw Upananda and, knowing his greed and attachment, wished to admonish him together. They scattered jewels on the road and hid themselves to watch secretly. Upananda picked them up without hesitation, hid them in his bosom, and walked away. The youths seized him together and took him to hand over to the inspecting official. The inspecting official had faith in the Buddha, so he reproved him and let him go. An uproar of ill repute arose, and only then was the precept instituted. Among the thirty matters, [a monk] keeps [jewels] for himself; here, [the rule] prohibits all real jewels belonging to kings and others. Things resembling jewels are copper, iron, white pewter, lead, tin, and imitation pearls. Among pearls, there are also ones made of hide and glue pearls. If you yourself pick up any of these real jewels, or instruct someone to pick them up, in all cases it is a pāyattika. If things resembling jewels are made into ornaments for men and women, or into vessels and weapons, picking them up oneself or instructing someone to pick them up is also in all cases a pāyattika. If they are not made into ornaments or vessels and weapons, picking them up is not an offense. When Mṛgāramātā entered the monastery to visit the Buddha, she took off her jeweled robe and entrusted it to an attendant. The attendant, [busy with] medical matters, forgot the robe and departed. The Buddha ordered Ānanda to have a pure person (kappiyakāraka) look after and lift it. For this reason, an exception was again opened: if there is a cause, one ought to take it. In all cases, within the boundary of the Saṃgha, one should have a pure person count and lift it. If there is no pure person, one should count and lift it oneself; because one avoids criticism and protects the Buddhadharma, one is permitted to do so. When picking it up, one should think: 'When the owner seeks it, I shall return it.' When the owner comes to seek it, one should examine and question them: 'How much is your property? What are its distinguishing marks?' If the marks match, one returns it; if the marks do not match, one does not give it. If business requires one to travel, entrust it to an upright monk; if someone comes to seek it, he shall question the marks and return it. If five or six years pass and no one comes to seek it, it should be entered into the cāturdiśa-saṃgha property. If the owner seeks it later, return it using cāturdiśa-saṃgha property. 'Inside a dwelling place' refers to a monk's [lodging]; if one sees an abandoned object inside a layperson's house, taking and returning it is as above. After five or six years, one should make bedding for the Saṃgha right in that place. If the owner comes later to seek it, return it using this object. Questioning the marks and examining the jewel are entirely as before. Picking up jeweled ornaments of the Three Jewels and jeweled items to make scriptures or images is a duṣkṛta. Picking them up with the intention to make them is a pāyattika. If one sees abandoned jewels outside the above two places, one must not pick them up oneself. Picking them up oneself is a pāyattika; having a pure person pick them up is not an offense. In all cases of picking up bows, knives, sharp weapons, and implements that harm living beings, one must confess in the midst of the assembly. Picking up shields, armor, and military equipment for self-defense is a duṣkṛta.