四分律行事鈔資持記 1.98

1.98

引證中。引律第六十卷末，佛在跋闍國池水邊，教諸比丘修行聖道，莫相鬪諍。彼云於阿毘曇中種種諍語，應語言：諸長老所說文義相應，不應共諍。（初句。）復作是言：長老所說文異義同，此是小事，莫共鬪諍。（二句。）復作是言：長老所說文同義異，莫共鬪諍。（三句。）復作是言：長老所說文義俱異，莫共鬪諍。（四句。）下二句指律廣文，彼云應作如是觀察，若共鬪諍，於沙門法作留難否？復問是可呵否？復問能進善根得沙門果否？（諸比丘皆一一答之，此謂進也。）又云：若作如是諍事滅者，應語彼比丘言：汝為我等滅此諍事。彼比丘答：我從世尊所，聞如是法，今為汝說；若彼比丘聞已，便捨諍事（此名止也），佛說如是；諸比丘聞，信樂受持。今引此文，以明佛世尚恐文義相諍，特此訓之。證上決通，難為廢立，則非虛矣。

Under 'citing evidence': citing the end of the sixtieth fascicle of the Vinaya, when the Buddha was beside a pond in the country of Vṛji, teaching the bhikṣus to cultivate the noble path and not quarrel with one another. There it states that concerning various contentious speeches in the Abhidharma, one should speak to them: 'The texts and meanings spoken by the elders correspond, so you should not quarrel together.' (The first line.) Again, one should say: 'What the elder has spoken has different texts but the same meaning; this is a minor matter, do not quarrel together.' (The second line.) Again, one should say: 'What the elder has spoken has the same text but different meanings; do not quarrel together.' (The third line.) Again, one should say: 'What the elder has spoken has both different texts and different meanings; do not quarrel together.' (The fourth line.) The next two lines point to the extensive text of the Vinaya, which states: 'One should observe thus: if you quarrel together, does it create obstacles for the śramaṇa's dharma or not?' He further asks: 'Is this blameworthy or not?' He further asks: 'Can it advance wholesome roots and attain the fruits of a śramaṇa or not?' (The bhikṣus all answered them one by one; this refers to 'advancing'.) It also states: 'If by acting thus the contentious matter is extinguished, one should speak to that bhikṣu, saying: You have extinguished this contentious matter for us.' That bhikṣu replies: 'I heard such a dharma from the World-Honoured One, and now I speak it for you.' If that bhikṣu, upon hearing it, abandons the contentious matter (this is called 'cessation'), the Buddha spoke thus; the bhikṣus heard it, and with faith and joy accepted and held to it. Now this text is cited to show that even during the Buddha's time, there was fear of contention over text and meaning, and he gave this special instruction. This proves that for the resolutions and comprehensions above, it is difficult to discard and establish, so it is not baseless.