律戒本疏 1.31

1.31

第十有四種人遣使送衣賈乃至比丘法不應受　跋難陀博聞辨說。又多財寶二事因緣致供非一。恐物不達四種人。皆稱名遣使也。衣賈金銀等也。非淨物不應受。又無同心淨人故不受也。受而不捉突。受提捨墮。沙彌不得捉不得畜。守僧房人僧守薗人。凡受三歸五戒。若人若奴通名優婆塞也。此等僧同意。能為執事受名淨物。其作淨使者。應先住勸喻。勸喻已還報。若比丘。比丘然後共守物而語。後須淨物得住從索。索而過三彼則瞋惱故。後三默然。令其知意。亦難陀寄商人物住。既非時求之過。其令失利。極大瞋惱。默然之制因斯而起。

Tenth: Four kinds of people sending messengers to deliver robe-funds, up to "it is not the monks' Dharma to accept them." Upananda was broadly learned and eloquent, and also had much wealth and treasure; by these two conditions he attracted offerings on more than one occasion. Fearing the goods might not arrive, four kinds of people all named him and sent messengers. "Robe-funds" means gold, silver, and so forth. They are not pure goods and should not be accepted; also, because there is no pure person of like mind, they are not accepted. Accepting without taking hold of them is a duṣkṛta; accepting and receiving them is a niḥsargika-pāyattika. Śrāmaṇeras must not take hold of them nor store them. Keepers of monastery chambers and keepers of the monastery orchards, if they have received the three refuges and the five precepts, whether free men or slaves, are collectively called upāsakas. These people share the intention of the Saṃgha, can manage affairs, and accept what is called pure goods. The messenger who acts as a pure attendant should first go to admonish and instruct; having admonished and instructed, he returns to report. If there is a monk, the monk then speaks together with the keeper of the goods. When he later needs the pure goods, he may go and seek them from him. If he seeks more than three times, the keeper will be vexed; therefore, on the latter three occasions he remains silent to let him understand his intention. Also, Nanda left a merchant's goods with someone; since he sought them at an improper time and excessively, causing him to lose profit, [the merchant] was exceedingly vexed. The rule of silence arose on this account.