四分律行事鈔資持記 1.1059

1.1059

別顯中，初文，初指前緣。即十緣中上九種也。說竟儀式，亦同廣法；由緣不定，多不至後，故且指前。至下，示略法為三；問清淨已者，即廣前序也。應言下，略中間七篇。言各題者，七名別舉也。通結者，並云僧常聞也。七滅下，廣後文也。不略七滅者，戒少言約，復接後文，是可說故。若準《尼鈔》，八並通略；無勞臆說，以誤來蒙。故疏云：今有行略，多無法式；就緣緩急，稱時為要；常途寒熱，容所敘致，可廣始終（前序及七滅已下也），而略中廣（即七篇也）；準此明據，豈復疑乎。《四分》下，指所出，初點本律。不題篇首，故云不了。今下，取他文。即指上法有誠據也。本律〈說戒犍度〉，初明先廣後略次第八段；彼云：比丘作是念，今以難緣聽略說戒，難來猶遠，我等得廣說；彼比丘應廣說，不說如法治。（下七例此作之。）又云：我曹不得廣說，可說至九十；又云：不得說九十，可說至三十；又云：不得說三十，可說至二不定；又云：不得說二不定，可說十三；又云：不得說十三，可說四事；又云：不得說四事，可說戒序；又云：不得說序，即從座起去。（次第八段，前一是廣，後七是略，古人妄傳為七略一直者，非也。）後明先略後廣三五說戒，彼云：有五種說戒：一說序已，餘者應言僧常聞（已下並從說序去，一一皆以餘者等結之。）；二至四事；三至十三；四至二不定；五廣說（三十已後）。復有五種：一說序四事已，餘者略之；二至十三；三至不定；四至三十；五廣說（九十已下）。復有五種：一說序至十三；二至不定；三至三十；四至九十；五廣說（提舍已下）。律本甚廣，今云不了，明非正用；恐人未曉，略引令知。

In the specific clarification, the first passage: first it points to the preceding circumstances, namely the top nine kinds among the ten circumstances. The concluding ceremony of the recitation is also the same as the extensive procedure; because the circumstances are variable and for the most part do not reach the end, it merely points to what precedes. In the passage below starting with "reaching...", it shows the abbreviated procedure as having three [parts]: "having questioned regarding purity" means extensively reciting the preceding prologue. Under "one should say...", it abbreviates the middle seven sections. Saying "each heading" means citing the seven names separately. The "uniform conclusion" means stating in each case, "The Saṅgha has constantly heard them." Below "the seven settlements of disputes...", it extensively recites the subsequent text. Not abbreviating the seven settlements of disputes is because the precepts are few and the words concise, and they also connect to the subsequent text, so they can be spoken. If based on the Bhikṣuṇī Manual, all eight are uniformly abbreviated; there is no need for subjective opinions to mislead future beginners. Thus the Commentary says: "Nowadays when people practice abbreviations, most lack a standard method. In adapting to the leisure or urgency of circumstances, matching the time is paramount. Ordinary cold and heat allow for description; one may recite extensively the beginning and end (the preceding prologue and from the seven settlements of disputes onward), while abbreviating the extensive middle (namely, the seven sections). Relying on this clear evidence, how could one doubt further?" Below "The Dharmaguptaka...", it points out the source; first it points to our root Vinaya: because it does not state the headings of the sections, it is said to be unclear. Below "Now...", it adopts other texts, meaning pointing to the fact that the above procedure has reliable textual support. In the "Poṣadha-skandhaka" of our root Vinaya, it first clarifies the sequential eight stages of going from extensive to abbreviated; it states there: "A bhikṣu has this thought: 'Now, due to circumstances of difficulty, an abbreviated poṣadha has been permitted; but the difficulty is still far off, and we are able to recite extensively.' That bhikṣu should recite extensively; if he does not recite, he is dealt with according to the Dharma." (The lower seven are modeled on this.) It also states: "We cannot recite extensively; we may recite up to the ninety." It also states: "If we cannot recite the ninety, we may recite up to the thirty." It also states: "If we cannot recite the thirty, we may recite up to the two aniyatas." It also states: "If we cannot recite the two aniyatas, we may recite the thirteen." It also states: "If we cannot recite the thirteen, we may recite the four matters." It also states: "If we cannot recite the four matters, we may recite the Prātimokṣa prologue." It also states: "If we cannot recite the prologue, one should immediately rise from the seat and leave." (Among these sequential eight stages, the first is extensive and the latter seven are abbreviated; that ancient scholars falsely transmitted them as seven abbreviations and one straightforward [extensive] procedure is incorrect.) Later it clarifies the poṣadha of three sets of five, going from abbreviated to extensive. It states there: "There are five kinds of poṣadha: 1. having recited the prologue, for the remainder one should say, 'The Saṅgha has constantly heard them' (from reciting the prologue onward, each is concluded with 'the remainder', etc.); 2. up to the four matters; 3. up to the thirteen; 4. up to the two aniyatas; 5. reciting extensively (from the thirty onward). There are another five kinds: 1. having recited the prologue and the four matters, the remainder is abbreviated; 2. up to the thirteen; 3. up to the aniyatas; 4. up to the thirty; 5. reciting extensively (from the ninety downward). There are another five kinds: 1. having recited the prologue up to the thirteen; 2. up to the aniyatas; 3. up to the thirty; 4. up to the ninety; 5. reciting extensively (from the pratideśanīyas downward)." The root Vinaya is very extensive; now saying it is unclear clarifies that it is not what is officially used. Fearing people may not yet understand, I have cited it briefly to make it known.