四分律行事鈔資持記 1.1078

1.1078

次五法中，一擇處，二定位，三剋時，四要心，五假緣。位中。彼論亦同此律，但有前後兩位。十七日去，俱是後攝。剋時中。言為破等者，此明了疏特立日限之意；以十五日猶屬春分，非夏限故。今時僧舍，多有此過。相與循訛，率由暗教。況乃但營齋供，各競豐華。至於結法，曾不遵用。隨情罔聖，重事輕法，良可悲夫！起心中。疏列三種，初是修智，三即營福，第二兩兼。五中，復五。據處是通，約相則別。三中，噆齧是妨己，踐傷即害物。噆子合反，齧五結反。四無可依者，即第五律師。謂下五句，即列五德；初約授法，二即檢行，餘三可解。五無施主，謂闕資緣，即第五過。《四分》下，指略。文相既同，故不繁引。

In the subsequent five dharmas: first, choosing a place; second, determining the period; third, fixing the time; fourth, making a resolve; fifth, adopting conditions. Under the period: that treatise also agrees with this Vinaya in having only earlier and later periods. From the seventeenth day onward, all are included in the later retreat. Under fixing the time: "to refute..." and so on clarifies the intention behind the Vinayadvāviṃśatividyā Commentary's special establishment of the day-limit; because the fifteenth day still belongs to the spring division and is not the limit of summer. Monasteries nowadays frequently have this fault. Conforming to errors with one another, they act entirely out of ignorance of the teaching. Furthermore, they merely organize vegetarian feasts and vie with one another in lavish display. As for the procedure of formal determination, they do not observe or apply it at all. Following their desires and deceiving the sages, valuing material affairs while scorning the Dharma—how truly lamentable! Under generating the resolve: the Commentary lists three kinds: the first is cultivating wisdom, the third is managing merit, and the second combines both. Under the five, there are again five. With respect to the place it is general, but with respect to characteristics it is specific. In the third, biting and stinging troubles oneself, while trampling and injuring harms living beings. "Zan" is the fanqie of zi and he; "nie" is the fanqie of wu and jie. Fourth, having no one to rely on refers to the fifth-rank Vinaya master. The five sentences from "namely..." below list the five virtues: the first concerns imparting the Dharma, the second concerns scrutinizing conduct, and the remaining three are easily understood. Fifth, having no donors refers to lacking material requisites, which is the fifth fault. From "Dharmaguptaka-vinaya" below, an abbreviation is indicated. Since the textual form is identical, it is not quoted at length.