四分律行事鈔資持記 1.744

1.744

階漸中，初通指。準〈增五〉中，列二十六箇五句，今略引之：有五法不應授人大戒（無戒、無定、無慧、無解脫、無知見，又云：復有五法應授人大戒，即反上五句，下諸五句皆爾。），復有五法（自無上五，復不能教人令住此五。），復有五法（不信、不慚、無愧、懈怠、多忘），復有五法（不知增戒、增定、增慧、不知白、不知羯磨），復有五法（不知威儀戒、不知增淨行、不知木叉戒、不知白、不知羯磨），復有五法（不知犯、不知犯懺悔、不知犯已懺淨、不知白、不知羯磨），復有五法（不知有難、不知無難、不知白、不知羯磨、不滿十歲），復有五法（不能教人增戒、增心、增慧、不能作瞻病人、不滿十歲），復有五法（不能教弟子威儀、增淨行、增木叉、不能令捨惡見、不滿十歲），復有五法（不知犯、不犯輕重、不廣誦二部毘尼），復有五法（不具持木叉、不多聞、不能教弟子毘尼毘曇、不滿十歲），復有五法（不具持木叉、不能教弟子毘尼毘曇、復不能教捨惡見、住善見），復有五法（不能教弟子毘尼毘曇、不能教捨惡見住善見、不樂住處不能移、有疑不能開解），復有五法（四法同上，五不滿十歲。），復有五法（不知木叉、亦不能說、不知布薩、不知布薩羯磨、不滿十歲），復有五法（不善知犯、不善知犯懺、不善入定、不知出定、不滿十歲），復有五法（不知犯、不犯輕重、不滿十歲），復有五法（不具持木叉、不多聞、不能教弟子增戒、不能瞻病、不廣誦二部律），復有五法（不具持木叉、不多聞；不能教弟子增戒學、捨惡見、不善誦律。），復有五法（三種同上、四不樂處不能移、不堅住毘尼），復有五法（不具持二百五十戒、不多聞、不能教弟子增戒學、有疑不能解、不能斷諍事），復有五法（第三不能教弟子增定學，餘四同上。），復有五法（二不能教弟子增慧學），復有五法（二不能令增威儀戒學），復有五法（二不能教增淨行學），復有五法（二不能教增木叉戒學），已上總一百三十種。十下，別定。二下，明二師。多己五歲，即師位故。餘下，即七證也。

In the gradations: first, it refers generally. Following the "Fives chapter," twenty-six sets of five phrases are listed; here they are briefly quoted: "There are five dharmas by which one should not confer the full precepts on a person: (lacking precepts, lacking concentration, lacking wisdom, lacking liberation, and lacking knowledge and vision; it also says: 'There are another five dharmas by which one should confer the full precepts on a person,' which is the reverse of the above five phrases; the subsequent sets of five phrases are all like this); there are another five dharmas: (oneself lacking the above five, and further unable to instruct others to abide in these five); there are another five dharmas: (lacking faith, lacking shame, lacking conscience, being indolent, and being very forgetful); there are another five dharmas: (not knowing superior precepts, superior concentration, and superior wisdom, and not knowing the jñapti and karmavācanā); there are another five dharmas: (not knowing the precepts of deportment, not knowing superior pure practice, not knowing the prātimokṣa precepts, and not knowing the jñapti and karmavācanā); there are another five dharmas: (not knowing offenses, not knowing confession of offenses, not knowing purity after confessing offenses, and not knowing the jñapti and karmavācanā); there are another five dharmas: (not knowing impediments, not knowing the absence of impediments, not knowing the jñapti and karmavācanā, and having not reached ten years [of rains]); there are another five dharmas: (unable to teach others superior precepts, superior mind, and superior wisdom, unable to be a caregiver for the sick, and having not reached ten years); there are another five dharmas: (unable to teach disciples deportment, superior pure practice, and superior prātimokṣa, unable to make them abandon evil views, and having not reached ten years); there are another five dharmas: (not knowing offenses, non-offenses, light and grave, and not reciting the Vinaya of the two orders extensively); there are another five dharmas: (not fully maintaining the prātimokṣa, not being learned, unable to teach disciples the Vinaya and Abhidharma, and having not reached ten years); there are another five dharmas: (not fully maintaining the prātimokṣa, unable to teach disciples the Vinaya and Abhidharma, and further unable to teach them to abandon evil views and abide in good views); there are another five dharmas: (unable to teach disciples the Vinaya and Abhidharma, unable to teach them to abandon evil views and abide in good views, unable to move from an unhappy dwelling, and unable to resolve doubts); there are another five dharmas: (four dharmas identical to the above, the fifth being not having reached ten years); there are another five dharmas: (not knowing the prātimokṣa, unable to explain it, not knowing poṣadha, not knowing poṣadha-karmavācanā, and having not reached ten years); there are another five dharmas: (not knowing offenses well, not knowing confession of offenses well, not being skilled at entering meditative absorption, not knowing emerging from meditative absorption, and having not reached ten years); there are another five dharmas: (not knowing offenses, non-offenses, light and grave, and having not reached ten years); there are another five dharmas: (not fully maintaining the prātimokṣa, not being learned, unable to teach disciples superior precepts, unable to care for the sick, and not reciting the Vinaya of two orders extensively); there are another five dharmas: (not fully maintaining the prātimokṣa, not being learned, unable to teach disciples superior training in precepts and to abandon evil views, and not reciting the Vinaya well); there are another five dharmas: (three kinds identical to the above, fourth being unable to move from an unhappy dwelling, and not abiding firmly in the Vinaya); there are another five dharmas: (not fully maintaining the two hundred and fifty precepts, not being learned, unable to teach disciples superior training in precepts, unable to resolve doubts, and unable to settle disputes); there are another five dharmas: (the third being unable to teach disciples superior training in concentration, the other four being identical to the above); there are another five dharmas: (the second being unable to teach disciples superior training in wisdom); there are another five dharmas: (the second being unable to make them advance in training in deportment precepts); there are another five dharmas: (the second being unable to teach them superior training in pure practice); there are another five dharmas: (the second being unable to teach them superior training in prātimokṣa precepts)." The above total one hundred and thirty kinds. From "Ten" downwards, it specifies particularly. From "Two" downwards, it clarifies the two masters: having five more years than oneself constitutes the status of a master. "The rest" refers to the seven witnesses.