四分律行事鈔資持記 1.992

1.992

次科中，《五分》雜明有七，初簡能說。誦戒取德臘，秉法選堪能，故須二人也。疏云：上座昬朽，秉御是難；依文誡約，有同佛世是也。今則年少誦戒，上座羯磨，都相反也。若彼高座識達是非，依律自秉。必涉疑昧，須擇堪能，不必上座。說戒下，制所聽。慢相極多，且列七種。並犯嚴刑，人猶不畏。智首律師每臨說戒，合掌危坐；晤恩法師𣈅然自感，竝至畢席，僧傳明載。下愚慢法，同坐同聞；尚不免過，從何取益！請披佛誡，豈不省非。上座下，明遺忘。若諸下，明移日。謂三日內也。諸下，明作餘法。應下，明說儀。至下，明三日所為不同。下引《四分》以彰部別。律云：諸比丘欲歌詠聲說法，佛言聽，後有一比丘過差歌詠聲說法；佛聞已，告曰：汝莫如是說法，乃至過差歌詠聲說法，有五過失：一自生貪著音聲；二令聞者貪著音聲；三令聞者習學；四俗人生慢心，不恭敬；五靜處思惟，但緣音聲以亂禪思。故知本宗亦不全許。今指為廢教，意是不取，即用序中第四師義也。（今時誦者引弄音聲，文句不顯；人不樂聞，反生輕悔，何啻五過，宜準今文直說為善；必非過差，隨用兩得。）

In the next section, the Mahīśāsaka-vinaya makes miscellaneous explanations of seven items, first screening those capable of reciting. Reciting the precepts selects for virtue and seniority, while upholding the legal act selects for capability; hence two people are needed. The commentary states: "If the elder is senile, upholding and directing the assembly is difficult; admonishing according to the text is just as it was in the Buddha's lifetime." Nowadays, the junior recites the precepts and the elder performs the karmavācanā, which is completely backwards. If that one on the high seat clearly understands right and wrong, he should uphold it himself in accordance with the Vinaya. If it involves doubt and obscurity, one must choose a capable person, not necessarily an elder. From "Reciting the precepts..." onward, it regulates the listeners. Marks of disrespect are extremely numerous, and seven types are temporarily listed. All incur severe penalties, yet people still have no fear. Vinaya Master Zhishou, whenever facing the recitation of the precepts, joined his palms and sat upright; Dharma Master Wuen was profoundly and spontaneously moved, both remaining so until the conclusion of the assembly, as clearly recorded in the Biographies of Eminent Monks. The lower and foolish disrespect the Dharma, yet sit and listen together; they still cannot escape fault, so where could they derive benefit? Please open the Buddha's admonitions—how could one not realize one's wrongs! From "The elder..." onward, it explains forgetfulness. From "If various..." onward, it explains shifting the day. This refers to within three days. From "Various..." onward, it explains performing other legal acts. From "Should..." onward, it explains the ritual of recitation. From "Arriving..." onward, it explains the different purposes of the three days. Below it cites the Dharmaguptaka-vinaya to reveal sectarian differences. The Vinaya states: "Various bhikṣus wished to preach the Dharma with a chanting intonation, and the Buddha said it was permitted. Later, a bhikṣu preached the Dharma with an excessive chanting intonation. The Buddha, having heard it, told him: 'Do not preach the Dharma like this,' up to, 'Preaching the Dharma with an excessive chanting intonation has five faults: first, giving rise to attachment to sound oneself; second, causing listeners to become attached to sound; third, causing listeners to emulate it; fourth, laypeople giving rise to disrespect and lack of reverence; fifth, when contemplating in a quiet place, merely focusing on the sound and disrupting meditative contemplation.'" Therefore, we know that our own school also does not permit it entirely. Pointing to it here as abandoning the teaching means that it is rejected, adopting the meaning of the fourth master in the preface. (Nowadays reciters draw out and play with musical tones, so that words and phrases are not distinct; people take no joy in listening and instead give rise to contempt and regret—far exceeding five faults! It is best to follow the present text and speak straightforwardly; if it is definitely not excessive, either practice may be used.)