四分律行事鈔資持記 1.1268

1.1268

第十問。答中，初引制教定犯，《四分》文通。下引《母論》。既云出界，即是僧住；無緣結犯，應得輕吉。文言緣者，或是三寶，或約難事；隨有阻礙，不可去者。《五分》。受請，正據俗舍；有惱請主，故結重提。非請處者，即是僧舍；反上得住，準前應吉。次約化教顯過。五中，一二可見；或下，三句為三種。二三相濫，以義分之；上是慳悋，下即貪求，或可上約田宅園林，下是錢寶穀帛。此五，無非慳貪多事，非出家業；遠離此者，成德可知矣。

Under the tenth question: in the answer, first the teaching of prohibitions is cited to determine the offense; the text of the *Dharmaguptaka-vinaya* is comprehensive. Below, the *Mātṛkā* is cited. Since it says "leaving the boundary," it is a Saṅgha dwelling; incurring an offense without cause should be a light duṣkṛta. The word "cause" in the text refers either to the Triratna or to difficult matters; whenever there is an obstacle and one cannot leave. The *Mahīśāsaka-vinaya*: accepting an invitation specifically pertains to a lay house; causing distress to the host incurs a grave pāyattika. A place that is not an invited place is a Saṅgha house; contrary to the above, one may stay, and by analogy to the preceding it should be a duṣkṛta. Next, the faults are revealed in terms of the teaching of transformation. Among the five, the first and second can be seen; from "or..." onward, the three clauses constitute three kinds. The second and third overlap; they are distinguished conceptually: the former is stinginess, and the latter is greed; or, the former pertains to fields, residences, gardens, and groves, while the latter pertains to money, valuables, grain, and silk. These five are nothing other than stinginess, greed, and excessive affairs, not the vocations of a renunciant; for those who leave these far behind, their accomplished virtue can be known.