宗四分比丘隨門要略行儀 1.41

1.41

受畜錢寶作淨等法（錢寶生過道之大患。流俗淺壞尚飲高節。況出家拔俗而輒儲之。遠墜清風。近參鄙跡。慕道通至持宜輕乘。然為資道在緣。斯有濟要之義。故聖慈開法為益。行人自律准奉。稍難他部容有通濟亦可依之。想無違理）錢等若畜。准依四分得捨墜。若依薩婆多論。開說淨畜。且如今外眾。信根澆薄湛為淨主者。希內眾復於錢寶不能令作割捨。乃自手捉持畜。以積業設雖不捉遣。淨人捉口可受愆未能得遣。是以今者且准聖教令說淨。而畜雖不當宗經。是金杖並堪有用。既知斯意。然後方述。宜准彼文用為恒式（應先語一無式人俗人等云。比丘法所有錢寶佛不許畜。今請汝為寶主。吾所得錢寶並是汝當知之。自此已後所得錢寶。但說淨已自守護之。如俗人行錢等時即作法云）此不淨物。我不應畜。若淨生當受（若俗人無已即去不及說者。應對一比丘如前淨法）。

Procedures for receiving and keeping money and valuables, performing purification, and so forth: (Money and valuables produce great disasters that exceed the path. The shallow and corrupt among common folk still esteem noble integrity, so how much more should those who have left home and cast off the worldly readily store them? Looking far, this casts down the pure wind; looking near, it mingles with vile traces. Those who yearn for the path and attain realization should regard the vehicle lightly. However, as conditions for supporting the path, there is the sense of essential relief. Therefore, the Sage in his compassion opened methods for benefit. When practitioners follow their own Vinaya, it is somewhat difficult, but other schools may allow accommodation and relief, which may also be relied upon; it is thought not to oppose principle.) If money and the like are kept, according to the Dharmaguptaka it is a naiḥsargika-prāyaścittika. If according to the Sarvāstivāda treatises, keeping it by declaring purification is permitted. Moreover, nowadays among the external assembly, the roots of faith are thin and shallow, and those who purely act as purity-masters are rare; furthermore, the internal assembly cannot bring themselves to relinquish money and valuables, and even hold and store them with their own hands, accumulating karma thereby. Even if they do not hold them but send a pure person to hold them, if their mouths accept them, guilt cannot yet be avoided. Therefore, for now, based on the sage teachings, one is instructed to declare purification before keeping them. Although this does not accord with the primary text of our own school, [just as] a golden staff [broken remains useful], both are capable of use. Having understood this intent, it is only then expounded. One should follow that text and use it as a constant model. (One should first speak to a person without vows, a layperson, or the like, saying: 'According to the bhikṣu Dharma, the Buddha does not permit keeping any money or valuables. I now invite you to be the master of the valuables; know that whatever money and valuables I receive are all yours.' From this time onward, regarding money and valuables received, once one has merely declared purification, one guards them oneself. When a layperson presents money or the like, one immediately performs the procedure, saying:) 'This is an impure thing; I should not keep it. If it is pure, I shall receive it.' (If the layperson departs immediately after giving it and one does not have time to speak, one should face a bhikṣu and perform the purification procedure as before).