[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四分律行事鈔資持記](https://indike.org/pramana/in.bauddha.taisho.1805) › 1.1057 # 四分律行事鈔資持記 1.1057 四分律行事鈔資持記 1.1057 - **Language:** Classical Chinese ### [1.1057](https://indike.org/pramana/in.bauddha.taisho.1805.1.1057) 次略法中，初科。言二種者，此標取却二種義耳。提名為取，除相為却。一言略者，即具二義：一下，釋，初釋略取。取八篇題者，如云是四波羅夷法等是也。次釋略却者，却即是除。除隨篇種類者，謂不誦篇中諸戒，但云僧常聞是也。上云八篇，下云隨篇，皆謂通舉戒本全數；至於正誦，或多或少，皆不定也。（有人云：單誦八箇題首，名略取說戒；誦一兩篇，名略却說戒；致令後生妄行，至今尚爾，如別所破。）問：八篇可都略否？答：下依《母論》，故廣滅諍；約準《尼鈔》，八篇齊略。（古記云：滅諍是吉羅少分，不名為略；又人云：七滅是息諍之要，故不可略；以《尼鈔》證，皆穿鑿耳。）問：今存幾略耶？答：今但通云略戒，不言幾種。若提名略，則兼取却二義。若不提名，如下卒緣，序竟即略；但有却義，則無取也。問：如誦一二篇已，略其餘者，此名何略？答：前所誦者，自名為廣；文不云乎，為廣三十九十；又云：七滅諍下，如法廣說。餘不誦者，方名略耳。問：如律本中廣一二篇已，難緣忽至，即云餘者僧常聞，復是何略？答：既不舉名，止是略却。問：如提篇目，略至二三；忽有難至，即云餘者等，復是何略？答：前提名者，具兼二義；後言餘者，止是却耳。問：今明略法，為依何出？答：文中，緩則為廣三十九十；及後卒難，說序已略，並依本宗。不說序略，準《注羯磨》乃依《僧祇》；中間各題通結，自出《母論》，故後文云《四分》文不了等。（古記反引本宗十五略配之，致增迷昧，《注羯磨》亦云：律有三五略法，文非明了，故依《母論》，故知非也。）以昔多迷，不免繁細；餘所未盡，備在釋中。 > Next, within the abbreviated procedure, the first section. The statement regarding "two kinds" merely designates the two meanings of retaining \[headings\] and omitting \[specifics\]. Mentioning headings is "retaining"; excluding marks is "omitting". Stating that an abbreviation is singular in name means it embodies both meanings. In the passage below starting with "One...", it explains them. First, it explains the abbreviation by retaining: "retaining the headings of the eight sections" refers, for example, to saying, "These are the four pārājika dharmas," and so forth. Next, explaining the abbreviation by omitting: "omitting" means excluding. "Excluding the types following the sections" means not reciting the various precepts within the sections, but merely saying, "The Saṅgha has constantly heard them." Above, mentioning "eight sections" and below mentioning "following the sections" both refer to comprehensively citing the full number of the Prātimokṣa; as for the actual recitation, whether more or less, it is not fixed. (Some say: merely reciting the eight introductory titles is called abbreviated recitation by retaining; reciting one or two sections is called abbreviated recitation by omitting; this led later generations to practice falsely, which persists down to the present, as refuted elsewhere.) Question: May all eight sections be abbreviated? Answer: Below, relying on the Mātṛkā, the settlement of disputes is extensively \[recited\]; whereas based on the Bhikṣuṇī Manual, all eight sections are equally abbreviated. (Ancient commentaries say: "The settlement of disputes consists of minor duṣkṛtas, so it is not termed an abbreviation"; others say: "The seven settlements of disputes are the essential means for quelling disputes, so they cannot be abbreviated"; verified by the Bhikṣuṇī Manual, these are all far-fetched interpretations.) Question: How many abbreviations are preserved at present? Answer: At present we only speak generally of an abbreviated precept \[recitation\], without stating how many kinds there are. If the headings are mentioned, it combines both meanings of retaining and omitting. If the headings are not mentioned, as below in the case of a sudden emergency where one abbreviates immediately after the prologue, there is only the meaning of omitting, and no retaining. Question: If after reciting one or two sections one abbreviates the remainder, what kind of abbreviation is this called? Answer: What was previously recited is by its nature called extensive; does not the text say, "For \[reciting\] extensively the thirty and the ninety"? And it also says: "From the seven settlements of disputes onward, explain extensively according to the Dharma." Only the remainder that is not recited is termed abbreviated. Question: If, as in the root Vinaya, after extensively reciting one or two sections, a difficult situation suddenly arrives, and one then says, "The remainder the Saṅgha has constantly heard," what abbreviation is this again? Answer: Since one does not cite the names, it is solely an abbreviation by omission. Question: If one mentions the section headings, abbreviating down to the second or third, and a difficulty suddenly arrives, whereupon one says, "The remainder..." and so forth, what abbreviation is this again? Answer: The prior mentioning of headings combines both meanings; the subsequent statement "The remainder..." is solely an omission. Question: As for explaining the abbreviated procedure at present, upon what source is it based? Answer: In the text, if there is leisure, extensively reciting the thirty and the ninety, as well as the later sudden emergency where one abbreviates after reciting the prologue, both rely on our own school. Abbreviating without reciting the prologue, according to the Annotated Karmavācanā, relies on the Mahāsāṃghika-vinaya; each heading in between concluded uniformly originates from the Mātṛkā, which is why the later text says that the Dharmaguptaka text is unclear, and so on. (Ancient commentaries conversely cited the fifteen abbreviations of our own school to match them, thereby increasing confusion; the Annotated Karmavācanā also states: "The Vinaya has three sets of five abbreviated procedures, but the text is not clear, so it relies on the Mātṛkā." Hence we know this is mistaken.) Because in the past there was much confusion, I cannot avoid being detailed and elaborate; whatever else has not been exhausted here is fully treated in the commentary. > — English (machine translation) (machine translation) - [Previous: 1.1056](https://indike.org/pramana/in.bauddha.taisho.1805.1.1056) - [Next: 1.1058](https://indike.org/pramana/in.bauddha.taisho.1805.1.1058) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1805.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1805~en-mt.1.1057) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1805.1.1057](https://indike.org/pramana/in.bauddha.taisho.1805.1.1057) · Pramāṇa