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# 四分律行事鈔資持記 2.1153

四分律行事鈔資持記 2.1153

- **Language:** Classical Chinese

### [2.1153](https://indike.org/pramana/in.bauddha.taisho.1805.2.1153)

《十誦》，前明互傳，初引文。以下，義決。亦同轉易，但加洗手耳。遠下，次明易淨，初引示。今下，點非。二彼俱無受捨者，反明俱有方開成淨。初直乞時，僧無捨心，俗無受心；及後乞取，僧無受心，俗無捨心，故言俱無。上乞字音氣。交即易也。注令如上者，論中展轉易淨，明有受捨心故。有下，三明受鉢，初緣起。佛下，立制。應從受者，或恐鉢有餘膩，故令作彼物受。

> In the Daśādhyāya-vinaya: the former clarifies mutual transmission; first, the text is cited. Below, from "According to", it resolves the meaning. It is also identical to transferring, merely adding the washing of hands. Below, from "Distantly", it next clarifies exchanging for purity; first, it cites and indicates. Below, from "Now", it points out what is incorrect. In "Neither party has receiving and relinquishing", it shows conversely that only when both have them does the exception succeed in making it pure. Initially when directly begging, the monk had no mind to relinquish and the layperson had no mind to receive; and when later begging to take it, the monk had no mind to receive and the layperson had no mind to relinquish; hence it says "neither party has them". The character for "begging" (qi) above is pronounced qi (depart/give). "Exchange" means transfer. Directing it to be "as above" in the note is because in the treatise, through successively transferring to make it pure, it is clear that minds of receiving and relinquishing exist. Below, from "There is", the third clarifies receiving the bowl; first is the origin. Below, from "The Buddha", it establishes the prohibition. "Should receive from them": fearing perhaps that the bowl has residual grease, it therefore instructs receiving it as that substance.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1805~en-mt.2.1153) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1805.2.1153](https://indike.org/pramana/in.bauddha.taisho.1805.2.1153) · Pramāṇa
