律戒本疏 1.29

1.29

第八不得自住非親理所求好衣　跋難陀積財巨億。又大出息有居士。多負其責。無以歸償欲為難陀作衣。求減息利。所欲作衣。或如是中賈。或如是下賈。又先無慧言恣難陀所求。而難陀既聞便逆往語之。當作如是。如是上賈之衣。得衣便去。不為減利。居士兩失。極大瞋恨。世尊聞已因是結戒。好惡貴賤應任施主。不得自住強求好作。若賈若色。若量求而不得突。得衣已捨墮。索此得彼突。因制出息突。若親理則量其貧富求之。以理求者不過。施者不怨。故制非親理也。白衣上下衣還者以用處多故。又令生上苦。於乞者易故。比丘少不更索者。以不多畜財故。長不還者以是彼長。既無多用而心已捨故。

Eighth: One must not personally go to an unrelated person to seek a fine robe. Upananda had accumulated wealth of tens of millions, and also lent at great interest. There was a householder who owed him a great debt and had no means to repay it; wishing to make a robe for Nanda, he sought to reduce the interest. The robe he wished to make was either of such medium price or of such low price. Furthermore, he had not previously made an explicit statement allowing Nanda to seek whatever he wished, yet Nanda, having heard of it, went ahead of time and told him, "You must make a robe of such-and-such high price." Having obtained the robe, he departed, without reducing the interest for him. The householder suffered both losses and was exceedingly enraged. The World-Honoured One, having heard of it, formulated the precept on this account. Whether good or bad, expensive or cheap, it should be left to the donor; one must not personally go and forcibly demand a fine make, whether in price, colour, or size. Seeking and failing to obtain it is a duṣkṛta; having obtained the robe, it is a niḥsargika-pāyattika. Demanding this and getting that is a duṣkṛta. Because of this, lending at interest is prohibited as a duṣkṛta. If they are relatives, one assesses their wealth or poverty and seeks it accordingly. If one seeks reasonably, one does not exceed [moderation], and the donor does not resent it; therefore the rule was made concerning the unrelated. Laypersons return upper and lower robes because they have many uses for them, and also to spare them supreme hardship, making it easy for the beggar. That a monk does not seek more when short of robes is because he does not store much wealth; that he does not return the excess is because it is the other's excess, and since the other has no great use for it and his mind has already relinquished it.