四分律行事鈔資持記 1.1212

1.1212

簡人中，初科，上二句雙標。謂下，別釋，初五德中。上四通德，如前篇分房中。下一別德，初約人釋；破夏、不結、前後等人，並應自恣；三舉二滅、抱過不露等，名不自恣。次約時釋，三日是時，餘為非時；增減難事，並須曉故。三約法者，一廣六略；觀緣緩急，並合宜故。疏云：眾雜是非，染淨同住；無宜枉濫，坌污僧倫（謂知人也）；知時、知法（共上為三）；非人不顯，故須之也。律下，明次五德，初列五相。一一相中，是非相對。言知時者，與上何異；上是時節，此即時宜；謂量僧和諍，可舉即舉；疏云：舉過靜諍，無不和順是也。意下，隨釋。初句釋初德，次句釋第二德；欲下三句，釋第三德；故下二句，釋第四德；愍下二句，釋第五德。五中，上二是智，能觀量故；次二是悲，皆拔苦故；後一是慈，以與樂故。又第四是口，餘四並心。此謂各人自具二種五德。（有人行事，差一人為自恣五德，一人為舉罪五德，謬矣。）問：既具二五，何以不名十德耶？答：罪事別故，通局異故。若爾，今云五德，從何得名？答：用分通局，義有兼正；約事就局，從正為名。

In selecting persons, in the first heading, the upper two clauses mark both together. From "meaning" below, separately explaining: among the first five virtues, the upper four are common virtues, as explained previously in the chapter on allocating rooms. The lower one is a specific virtue: first, explained in terms of persons; those who broke the rains, did not tie [the boundary], or began earlier or later should all perform pravāraṇā; those with three suspensions or two extinctions, or concealing offenses without revealing them, are called not performing pravāraṇā. Next, explained in terms of time: the three days are the proper time, and the rest are improper times; one must understand both increases and decreases, as well as difficult events. Third, in terms of ritual: one extensive and six abbreviated; whether observing conditions as lax or urgent, all must be appropriate. The Commentary states: 'The assembly is mixed with right and wrong, the defiled and pure living together; it is improper to wrongly accuse or defile the monastic ranks (meaning knowing persons); knowing the time and knowing the ritual (together with the above making three); without the right person it cannot be manifested, hence they are required.' From 'the Vinaya' below, clarifying the next five virtues: first, listing the five marks. In each mark, right and wrong are juxtaposed. Regarding 'knowing the time,' how does it differ from the above? The above is the season, whereas this is the timeliness of appropriateness; meaning assessing whether the Saṃgha is harmonious or contentious, and raising [offenses] when they can be raised; the Commentary states: 'Raising offenses and settling disputes, none is not harmonious and compliant,' which is this. From 'the intention' below, explaining in turn: the first clause explains the first virtue; the next clause explains the second virtue; from 'wishing' below, three clauses explain the third virtue; from 'therefore' below, two clauses explain the fourth virtue; from 'pitying' below, two clauses explain the fifth virtue. Among the five, the top two are wisdom, because they can observe and assess; the next two are compassion, because both pull out suffering; the last one is loving-kindness, because it gives happiness. Furthermore, the fourth is speech, and the remaining four are mind. This means that each person individually possesses both kinds of five virtues. (Some in conducting the ritual appoint one person as the pravāraṇā five virtues and one person as the offense-raising five virtues; this is an error.) Question: Since they possess both sets of five, why are they not called ten virtues? Answer: Because offenses and matters are distinct, and the universal and specific differ. If so, why are they now called five virtues; from what do they get their name? Answer: Their functions are divided into universal and specific, and in meaning there are concurrent and principal; based on the matter and approaching the specific, the name follows the principal.