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四分律行事鈔資持記 1.795

四分律行事鈔資持記 1.795

Language
Classical Chinese

1.795

二逆中。破僧名濫,故兩分之。破法輪者,立邪五法;盡形乞食、納衣、樹下、不食酥鹽及魚肉,破如來四依八正,犯上品蘭。破羯磨者,一界兩眾俱時作法,犯中品蘭。十出血者,耆婆治病,針刺出血,生梵天一劫;調達推山迸石傷足,墮阿鼻一劫;故下正問,加惡心簡之。此下,總示。唯佛世調達造此二逆,餘無能者。《疏》云破法輪逆,今時微有。(西土猶有調達之黨,此土亦有邪見滅法。)又引古解,毀形損像,或有血光,並入逆攝;又云不須血光,但論惡心損是逆例;祖師云:故引示之,可斟酌矣。

Under 'two schisms': Because the term 'breaking the Sangha' is ambiguous, it is divided into two. Regarding the schism of the wheel of the Dharma: establishing the five heterodox practices—namely, begging food until the end of one's life, wearing rag robes, dwelling under trees, and not eating butter, salt, fish, or meat—breaks the Tathāgata's four dependencies and Eightfold Noble Path, incurring a superior sthūlātyaya. Regarding the schism of the karma: performing karmic procedures concurrently with two assemblies within a single boundary incurs a middling sthūlātyaya. Under 'tenth, shedding [the Buddha's] blood': Jīvaka treated his illness and shed blood by piercing with a needle, thereby being born in the Brahmā heaven for an eon; Devadatta rolled down a rock from the mountain, which splintered and injured the Buddha's foot, causing him to fall into Avīci for an eon. Therefore, the formal interrogation below adds 'with malicious intent' to qualify it. The text from here down provides a general explanation: Only Devadatta during the Buddha's lifetime committed these two deadly sins; no other person was capable of doing so. The Commentary states that the sin of schism of the wheel of the Dharma slightly exists in present times. (Devadatta's faction still exists in the Western Regions, and this land also has those of wrong views who destroy the Dharma.) It also cites ancient interpretations that defacing representations or damaging statues, whether causing an emanation of blood or light, are both subsumed under the deadly sins; it also says that an emanation of blood is not necessary, but merely damaging them with malicious intent constitutes an analogue to the deadly sins. The Patriarchal Master states: 'Therefore, this is cited to show it; one may deliberate upon it.'

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