四分律行事鈔資持記 1.116

1.116

次明塞中，前明止行，初句標示。約位戒，即與僧異者，八夷後四，十七殘中十戒，三十中十二，單提中一百九，八提舍尼，尋尼戒本對之可見。謂下，釋異。文列三句，例括異戒，略為引之。輕重不同中三，初僧殘六戒（漏失二麁二房，僧重尼輕；摩觸，僧輕尼重。殘篇唯有此句。）；二捨墮九戒（五敷為五，六取尼衣，七浣故衣，八擔羊毛，九擗羊毛，並尼吉僧提。）；三單提十三戒（一為尼作衣，二與尼衣，三屏坐，四期尼行，五期同船，六期女行，七受贊食，八勸足食，九索美食，十牙角針筒，十一過量坐具，十二覆瘡衣，十三佛衣等量，並僧提尼吉。）。有無互缺中二，初捨墮尼無二戒（一過前求雨衣，二蘭若離衣。）；二單提尼無三戒（一輒教尼，二說法日暮，三譏呵教尼人。）。犯同緣異亦二，初捨墮一戒（長鉢同提，僧開十日，尼止一夜。）；二單提五戒（結罪同提，緣相有異：一背請；二足食，二戒合為一制。三與外道食，兼白衣男。四與年不滿，二年學法。五雨衣常開。）。上約鈔疏以明。更以義求，八夷後四及二不定，即是有無；八提舍尼，四八相望，亦即有無；對索美食，即同輕重。而下，指尼篇如上多異，不可盡列；故選時要，方入別行。盛行謂數犯；難知謂微隱。互專一義，亦所不出，即如下篇止列六戒，夷中出三，觸八及覆；殘中出二，言人四獨；單提出紡績一戒。及下一句示作行。言眾行者，下列七門，上即〈隨戒〉一門；餘之六種，并屬眾行，謂受懺說恣安居師資也。方下，總指。

Next, in explaining what is exclusive: the preceding part clarifies the practice of cessation. The first line designates and shows it. Precepts specific to the status are those that differ from monks: the last four of the eight pārājikas, ten precepts among the seventeen saṃghāvaśeṣas, twelve among the thirty, one hundred and nine among the śuddha-pāyattikas, and the eight pratideśanīyas; these can be seen by checking them against the Bhikṣuṇī Prātimokṣa. "Namely..." explains the differences. The text sets forth three propositions, which summarize the differing precepts by category, cited here briefly. In "differences in heaviness and lightness", there are three: first, six precepts of saṃghāvaśeṣa (emission of semen, the two coarse words, and the two about dwellings are heavy for monks and light for nuns; physical touch is light for monks and heavy for nuns—the saṃghāvaśeṣa class contains only these propositions); second, nine precepts of niḥsargika-pāyattika (the five mats make five, the sixth taking a nun's robe, seventh washing an old robe, eighth carrying sheep's wool, ninth pulling apart sheep's wool—all are duṣkṛta for nuns and pāyattika for monks); third, thirteen precepts of śuddha-pāyattika (1. making robes for a nun, 2. giving robes to a nun, 3. sitting in a secluded place, 4. traveling by appointment with a nun, 5. taking a boat by appointment with a nun, 6. traveling by appointment with a woman, 7. accepting food obtained by praise, 8. urging someone to eat more when full, 9. soliciting fine food, 10. needle cases of ivory or horn, 11. sitting mats exceeding the measure, 12. itch-covering robes, 13. being of equal size to the Buddha's robe—all are pāyattika for monks and duṣkṛta for nuns). In "mutual presence and absence", there are two: first, nuns lack two niḥsargika-pāyattika precepts (1. seeking a rain-cloak before the season, 2. being separated from robes in an araṇya); second, nuns lack three śuddha-pāyattika precepts (1. casually instructing nuns, 2. preaching Dharma until sunset, 3. mocking and scolding those who instruct nuns). In "identical offense with different conditions", there are also two: first, one niḥsargika-pāyattika precept (keeping an extra bowl is equally a pāyattika, but monks are permitted ten days while nuns are limited to one night); second, five śuddha-pāyattika precepts (concluding the offense is equally a pāyattika, but the conditions and marks differ: 1. going against an invitation; 2. eating when full—these two precepts are merged into one prohibition; 3. giving food to non-Buddhists, which for nuns also includes laymen; 4. giving ordination to someone under age, which involves two years of training; 5. rain-cloaks being always permitted). The above is explained in terms of the Manual and the commentaries. If sought further by meaning: the last four of the eight pārājikas and the two aniyatas are "presence and absence"; the eight pratideśanīyas compared to the four [of monks] are also "presence and absence"; soliciting fine food corresponds to "heaviness and lightness". "Yet..." points to the chapter on nuns: as there are many differences like the above, they cannot all be listed; thus selecting those essential for the time, they enter into the distinct practices. "Flourishing practice" means frequently committed; "difficult to know" means subtle and hidden. Mutually specializing in a single meaning is also not presented here, just as in the chapter below it only lists six precepts: from the pārājikas it produces three (touching, the eight [matters], and concealing); from the saṃghāvaśeṣas it produces two (telling people, and the four solitary acts); from the śuddha-pāyattikas it produces the single precept on spinning and weaving. And the next line indicates the practice of action. "Assembly practices" refers to the seven sections listed below; the above is the single section on "Conforming to Precepts"; the remaining six kinds all belong to assembly practices, namely receiving ordination, confession, poṣadha, pravāraṇā, rains retreat, and master-disciple relations. "Just now..." refers to them generally.