Nissaggiya
10. (Sv.
4, nissaggiya 10, 13;
Vin.III, p.221.
)
BhikkhuM
pan’
eva uddissa rAjA vA rAjabhoggo vA brAhmaNo vA gahapatiko
vA dUtena cIvaracetApanaM pahiNeyya,
“iminA
cIvaracetApanena cIvaraM cetApetvA itthannAmaM bhikkhuM
cIvarena acchAdehI" ti. so ce dUto taM bhikkhuM
upasaGkamitvA evaM vadeyya,
“idaM kho bhante Ayasmantam
uddissa cIvaracetApanaM AbhataM, paTiggaNhAtu AyasmA
cIvaracetApanan ti, tena bhikkhunA so dUto evam assa
vacanIyo,
“na kho mayaM Avuso
cIvaracetApanaM paTiggaNhAma, cIvaraJ ca kho mayaM
paTiggaNhAma kAlena kappiyan”ti.
So ce dUto taM bhikkhum evaM
vadeyya,
“atthi panAyasmato koci
veyyAvaccakaro’ ti.
cIvaratthikena bhikkhave bhikkhunA veyyAvaccakaro
niddisitabbo ArAmiko vA upAsako vA,
“eso kho Avuso bhikkhUnaM
veyyAvaccakaro”
ti. so ce dUto taM veyyAvaccakaraM saJJApetvA taM
bhikkuM upasaGkamitvA evaM vadeyya,
“ yaM kho bhante AyasmA
veyyAvaccakaraM niddisi, saJJatto so mayA; upasaGkamatu
AyasmA kAlena cIvarena taM acchAdessatI”ti.
CIvaratthikena bhikkhave bhikkhunA veyyAvaccakaro
upasaGkamitvA dvittikkhattuM codetabbo sAretabbo attho
me Avuso cIvarenA’
ti; dvittikkhattuM codayamAno sAriyamAno taM cIvaraM
abhinipphAdeyya,icc’etaM
kusalaM.
No ce abhinipphAdeyya,
catukkhattuM, paJcakkhattuM, chakkhattuparamaM
tuNhIbhUtena uddissa ThAtabbaM. CatukkhattuM,
paJcakkhattuM. chakkhattuparamaM tuNhIbhUto uddissa
tiTThamAnotaM cIvaram abhinipphAdeyya, icc’etaM
kusalaM, no ce abhinippAdeyya tato ce uttariM vAyamamAno
taM cIvaraM abhinipphAdeyya, nissaggiyaM pAcittiyam. no
ce abhinipphAdeyya, yat’
assa cIvaracetApanaM AbhataM tattha sAmaM vA gantabbaM
dUto vA
pAhetabbo: yaM kho tumhe Ayasmanto bhikkhum uddissa
cIvaracetApanaM
pahiNittha na tan tassa bhikkhuno kiJciatthaM anubhoti,
yuJjant’Ayasmanto
sakaM mA
vo sakaM
vinassI”
ti. ayaM tattha sAmIci ti.
如果說,王或是大臣、婆羅門、居士,派使者送衣服的等價物給比丘說:「用這衣服的等價物,交換衣服後,你就把衣服送給某某比丘。」如果這位使者拜見這位比丘後,這樣說:「那麼,尊者,這是為大德帶來的衣服等價物,大德,把衣服等價物收下。」這位比丘應該對這位使者說:「可是大德,我們不能接受衣服的等價物1,而且我們在正確的時間2接受衣服,才合乎規定3。」如果這位使者這樣對比丘說:「那麼,大德,誰是執事人4呢?」諸比丘,需要衣服的比丘應該指出執事的寺男或優婆塞說:「大德,這一位就是比丘們的執事人。」如果這位使者指導執事人後,拜見這位比丘,這樣說:「那麼,尊者,大德您指示過的執事人,我已經告訴他了。大德,在正確的時候去找他,他將送衣服。」諸比丘,需要衣服的比丘拜訪執事人後,應該敦促二至三次,提醒他說:「大德,我需要衣服。」當敦促過二至三次,提醒他,得到這衣服,這樣的話就好。如果沒有得到,應該沉默地站著,最多四次、五次、六次。最多沉默地站過四次、五次、六次時,得到這衣服,這樣的話就好。如果沒有得到,然後如果他勤於5得到這件衣服而超過次數,犯捨懺。如果沒有得到,自己或是遣使者到衣服等價物被帶來的地方去,說:「你們曾經送衣服的等價物給比丘,這位比丘沒有接受到任何好意,大德,自己努力,你自己的東西不可失去。」在這戒中這是正確的。
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備註 |
五分律:若王、若大臣、婆羅門、居士,為比丘故,遣使送衣直使到比丘所,言:「大德,彼王、大臣送此衣直,大德受之。」是比丘言:「我不應受衣直,若得淨衣當手受持。」使言:「大德,有執事人不?」比丘即指示處,使便到執事所語言:「某王、大臣送此衣直與某甲比丘,汝為受作,取便與之。」使既與已,還比丘所,白言:「大德,所示執事人我已與竟,大德須衣,便可往取。」是比丘二返、三返到執事所語言:「我須衣,我須衣。」若得者善。若不得,四返、五返、六返到執事前默然立。若得者善,若過求,得者,尼薩耆波夜提。若不得衣,隨使來處,若自往、若遣信語言:「汝為某甲比丘送衣直,是比丘竟不得,汝還自索,莫使失。」是事應爾。
僧祇律:為比丘故,若王、若大臣遣使送衣直與是比丘,使到言:「如是衣直,若王、若大臣送尊者,應受。」比丘言:「我不得受是衣直,送淨衣來者,應受。」使言:「尊者,有執事人不?」比丘若須衣,應示使若蘭民、若優婆塞言:「是人能為比丘執事。」使到勸言:「善哉,執事,如是衣價買如是淨衣與某甲比丘,是比丘來取衣時,與。」使勸喻已,還到比丘所言:「尊者,所示執事人我已勸作已,須衣時往取。」比丘若須衣,應到執事所言:「我須衣,我須衣。」第二、第三亦如是說。若得衣者好,若不得,應第四、第五、第六在執事人前默立。得衣者善,若不得,過是求,若得衣,尼薩耆波夜提。若不得,隨衣直來處,若自去、若遣使言:「汝為某甲比丘送衣直,是比丘於汝衣直竟不得用,汝自知,莫令失。」是事法爾。
四分律:若比丘,若王、若大臣、若婆羅門、若居士、居士婦,遣使為比丘送衣價,持如是衣價與某甲比丘,彼使人至比丘所語比丘言:「大德,今為汝故,送是衣價,受取。」是比丘應語彼使如是言:「我不應受衣價,我若須衣,合時、清淨,當受。」彼使語比丘言:「大德,有執事人不?」須衣比丘應語言:「有,若僧伽藍民,若優婆塞,此是比丘執事人,常為諸比丘執事。」時彼使往至執事人所,與衣價已,還至比丘所,作如是言:「大德,所示某甲執事人,我已與衣價,大德,知時,往彼當得衣。」須衣比丘當往執事人所,若二反、三反為作憶念,應語言:「我須衣。」若二反、三反為作憶念,若得衣者善。若不得衣,應四反、五反、六反,在前默然住,令彼憶念。若四反、五反、六反在前默然住,得衣者善,若不得衣,過是求,得衣者,尼薩耆波逸提。若不得衣,從所得衣價處,若自往、若遣使往,語言:「汝先遣使持衣價與某甲比丘,是比丘竟不得衣,汝還取,莫使失。」此是時。
十誦律:若比丘,若王、若王臣、若婆羅門、若居士,遣使送衣價。是使到是比丘所,語是比丘言:「大德,知不?是衣價。若王、若王臣、若婆羅門、若居士所送。大德受是衣價。」是比丘應語使如是言:「諸比丘法,不應受衣價,我曹須衣時,得清淨衣,應自手取物疾作衣畜。」使語比丘言:「大德,有執事人,常能為諸比丘執事不?」須衣比丘應示使執事人,若守僧房人,若優婆塞。應語言:「是人等常能為諸比丘執事。」使向執事人所,語執事人言:「善哉,執事,如是如是衣價,買作如是如是衣,與某甲比丘,是比丘須衣時至,當來當與衣。」使若自勸喻,若使人勸喻已,還到比丘所,到已白言:「大德所示執事人,我勸喻作已,大德,須衣時往取,當與大德衣。」須衣比丘應到執事所索衣,作是言:「我須衣,我須衣」第二、第三亦如是索,若得衣者好,若不得,第四、第五、極至第六,在執事前默然立,若第四、第五、極至第六,在執事前立,得衣者好,若不得,為得衣故,過是求,若得是衣,尼薩耆波夜提。若不得衣,隨衣價來處,若自去,若遣使,應如是言:「汝為某甲比丘送衣價,是比丘於汝衣價竟不得用,汝自知,財莫使失。」是事法爾。
根有律:若複苾芻,若王、若大臣、婆羅門、居士等,遣使為苾芻送衣價。彼使持衣價至苾芻所,白言:「大德,此物是某甲王、大臣、婆羅門、居士等遣我送來,大德哀湣,為受是。」苾芻語彼使言:「仁,此衣價我不應受,若得順時淨衣應受。」彼使白言:「大德,有執事人不?」須衣苾芻言:「有」,若僧淨人,若鄔波索迦,此是苾芻執事人,彼使往執事人所,與衣價已,語言:「汝可以此衣價買順時清淨衣與某甲苾芻,令其披服。」彼使善教執事人已,還至苾芻所,白言:「大德,所示執事人我已與衣價,得清淨衣應受。」須衣應往執事人所,若二、若三,令彼憶念,告言:「我須衣,我須衣」若得者善,若不得者,乃至四、五、六返,往彼默然隨處而住,若四、五、六反,得衣者善,若不得衣,過是求,得衣者,泥薩祇波逸底迦。若竟不得衣,是苾芻應隨彼送衣價處,若自往,若遣可信人往,報言:「仁為某甲苾芻送衣價,彼苾芻竟不得衣,仁應知,勿令失。」此是時。
I. B.
Horner: In case a king or one in the service of a king
or a brahmin or a householder should send a robe-fund
for a monk by a messenger, saying: ‘ Having got a robe
in exchange for this robe-fund, present the monk so and
so with a robe’; then if this messenger, approaching
that monk, should say: ‘ Honoured sir, this robe-fund
was brought for the venerable one; let the venerable one
accept this robe-fund,’ then the messenger should be
spoken to thus by this monk: ‘Sir, we do not accept a
robe-fund, but we accept a robe if it is at the right
time and if it is allowable.’ If this messenger should
say to the monk: ‘But is there someone who is the
venerable one’s attendant? ‘, then, monks, an attendant
should be pointed out by the monk in need of a
robe—either one who is engaged in the monastery or a
lay-follower—saying:’ This is the monks’ attendant.’ If
this messenger, instructing this attendant, approaching
that monk, should speak thus:’ Honoured sir, I have
instructed the person whom the venerable one pointed out
as an attendant; let the venerable one approach at the
right time, (and) he will present you with a robe’;
then, monks, if that monk is in need of a robe,
approaching that attendant, he should state and remind
him two or three times, saying:’ Sir, I am in need of a
robe.’ If while stating and reminding two or three
times, he succeeds in obtaining that robe, that is good.
If he does not succeed in obtaining it, he should stand
silently for it four times, five times, six times at the
utmost. If he succeeds in obtaining that robe, standing
silently for it, four times, five times, six times at
the utmost, that is good. If he, exerting himself
further than that, succeeds in obtaining that robe,
there is an offence of expiation involving forfeiture.
If he dose not succeed in obtaining it, he should either
go himself to where the robe-fund was brought from for
him, or a messenger should be sent to say: ‘That
robe-fund which you , sirs, sent for a monk, is not of
any use to that monk. Let the gentlemen make use of
their own, let your own things be not lost.’ This is the
proper course in this case.
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