四分律行事鈔資持記 1.210

1.210

不學滅法中，《十誦》十法。彼列五法中，以同義類，故合明之。文略二種。有比丘下，明初五法。上四句即第一法，無欲謂心不希望，但性昏愚不可教耳。又下一句即第二法，彼云：亦不能令他解了。不能下二句，即第三法。乃至者，略第四，彼云：有說法者，不能如法教，鬪諍相言也。不樂下，即第五。上四教授非法，下一戀著喧潰。四中，初是所教，二通能所，三四屬能教。又不隨下，即次五法。初句即第一。下略第二，彼云：不隨忍法，隨不忍法（隨情嗔怒）。不敬下，是第三法。謂見上乖儀，輒生輕傲。令後下，即第四，彼云：因上座不以法教授故。致令下，是第五。彼云：因上座命終故。上三局所教，下二通能所。好作下，即五怖畏文。彼云：一不修身戒心智，無欲鈍根。二與尼相近，捨戒還俗。三如來所說甚深修多羅等，無憐愍愛樂心。好作等如鈔。四為衣食故，捨練若入聚落。五為衣食故，多所求覓擾亂。（五皆云怖畏者，正法將滅故。鈔引第三下半。）

In the section on failing to learn the Dharma of cessation, the *Daśādhyāya-vinaya* lists ten phenomena. In its listing of the five phenomena, because they belong to the same category of meaning, they are explained together. The text abbreviates two kinds. From "There is a bhikṣu" onward explains the first five phenomena. The preceding four phrases constitute the first phenomenon; "without desire" means that the mind has no aspiration, but the person is merely foolish and dull by nature and cannot be taught. The following single phrase constitutes the second phenomenon; that [vinaya] states: "nor can [they] cause others to understand." The following two phrases, "unable to...", constitute the third phenomenon. The words "and so on" abbreviate the fourth; that [vinaya] states: "When there are those who preach the Dharma, they cannot teach according to the Dharma, but dispute and argue with one another." From "unwilling to..." onward constitutes the fifth. The preceding four concern non-dharmic instruction; the last one is attachment to turmoil and noise. Among the four, the first is the one who is taught; the second pertains to both the teacher and the taught; the third and fourth belong to the teacher. From "Moreover, not conforming to..." onward constitutes the next five phenomena. The first phrase is the first. The text below abbreviates the second; that [vinaya] states: "Not conforming to the dharma of patience, but conforming to the dharma of non-patience (following emotional anger)." "Not respecting..." is the third phenomenon. It means seeing superiors breach deportment and rashly conceiving slight and arrogance. "Causing later..." is the fourth; that [vinaya] states: "Due to the senior sthavira not instructing in accordance with the Dharma." "Resulting in..." is the fifth; that [vinaya] states: "Due to the senior sthavira's passing away." The first three are restricted to the one taught; the latter two pertain to both teacher and taught. From "fond of making..." onward constitutes the passage on the five terrors. That [vinaya] states: "First, not cultivating body, precepts, mind, or wisdom, being devoid of desire and of dull faculties. Second, being close to bhikṣuṇīs, relinquishing the precepts and returning to lay life. Third, toward the profound sūtras and so forth spoken by the Tathāgata, having no compassionate or joyous mind. Fond of making... and so forth, as in the Manual. Fourth, for the sake of robes and food, abandoning the araṇya and entering villages. Fifth, for the sake of robes and food, engaging in much seeking and creating disturbance." (All five are called "terrors" because the true Dharma is about to perish. The Manual quotes the latter half of the third.)