10.向居士索取衣服時過於急切

 

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 kappiyanti. 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 acchAdessatIti.

CIvaratthikena bhikkhave bhikkhunA veyyAvaccakaro upasaGkamitvA dvittikkhattuM codetabbo sAretabbo attho me Avuso cIvarenA ti; dvittikkhattuM codayamAno sAriyamAno taM cIvaraM abhinipphAdeyya,iccetaM kusalaM. No ce abhinipphAdeyya, catukkhattuM, paJcakkhattuM, chakkhattuparamaM tuNhIbhUtena uddissa ThAtabbaM. CatukkhattuM, paJcakkhattuM. chakkhattuparamaM tuNhIbhUto uddissa tiTThamAnotaM cIvaram abhinipphAdeyya, iccetaM 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, yuJjantAyasmanto 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。

 

因緣

  佛在捨衛城祇樹給孤獨園時,有一位大臣派人送衣服的等價物給優婆難陀比丘。優婆難陀告訴送來的人,應該把等價物交給某位居士,再由這位居士去買衣服。後來優婆難陀需要衣服,向管等價物的居士要衣服,居士急著要去參加市民的集會,希望比丘明天再來拿,優婆難陀不肯,執意要居士去買衣服,使得居士錯過了集會時間而被罰錢。

犯相

1.對象:負責為比丘管等價物、買衣服的居士

2.要求衣服時,

(1) 催討超過三次

(2) 默立超過六次

無犯

1.催促三次或三次以下。

2.默立六次或六次以下。

3.負責買衣服的居士自動給予比丘衣服。

4.由施主催促而拿給比丘。

5.精神失常。

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.

 

注釋:

 1.捨懺十八「接受金錢」規定,比丘不能接受金錢。

 2.戒條上原來只有kalena這個字,意思是「正確的時間」「適當的時間」。〈語詞解釋〉及《善見律毗婆沙》都沒有提到什麼時候是「適當的時間」,如果由前後文推斷,適當的時間可能是指「缺衣服的時候」,因為在這時候接受衣服才是對的。否則,在不缺衣服的情形下又接受衣服,豈不犯了捨懺一「存放多餘衣服」嗎?

 3.cIvaraJ ca kho mayaM paTiggaNhAma kAlena kappiyanI. B. Horner女士在《The Book of the Discipline330頁中譯為「 but we accept a robe if it is at the right time and if it is allowable」(但是,假如在被允許的適當時間,我們可以接受衣服)。

      試分析此句如下:

     cIvaraJ ca kho MayaM paTiggaNhAMa kALena kappiyan

                    (1)              (2)     (3)

   (1) cIvaraJ ca kho mayaM paTigganhAma整個是一個子句(而且我們將會接受衣服)。

   (2) 接著的kAlena(正確的時間,見注釋2.)是時間副詞,修飾前面的子句。

   (3) 至於kappiyan(合法的、適當的),應該是整個子句的補語。

     整個句子翻譯為「在正確的時間接受衣服,才合乎規定」,句型為:「在∼時候,做∼事是合法的」。

 4.veyyAvaccakaro:淨人、執事人、僕人、隨從。《善見律毗婆沙》775頁:「為僧驅使人也」,即在寺院中為比丘們辦事的人。目前kappiya作「淨人」。

 5.vAyamamAno:努力、精勤。