四分律行事鈔資持記 2.1263

2.1263

次科，《十誦》有四，初開雨中。若下，明有緣須白。謂有上開緣，示非專輒故。不得下，明同俗可不。揩俗制罪者，屈道乖儀故。若下，立自洗法。《五分》。制不通俗。偷蘭應犯下品。《多論》，初明制俗。《十誦》容許善好，《五分》但制室中，不如論文覆露齊約，故注取之。要下，明浴衣。竭支即祇支；相量四方，披身而浴。二種制意，初有慚者，今時裸形，由無恥故。次意引緣可解。

In the next heading, the *Daśādhyāya-vinaya* has four: first, it permits [bathing] in rain. From 'If' onward, it explains that where there is a reason, one must announce it; that is, when one of the above excusing conditions exists, one indicates that it is not done arbitrarily. From 'Must not' onward, it explains whether conforming to lay customs is permissible; establishing an offense for [having oneself] scrubbed by laypeople is because it demeans the Way and violates deportment. From 'If' onward, it establishes the method of washing oneself. The *Mahīśāsaka-vinaya* prohibits involvement with laypeople; the thullaccaya should be of the lower grade. The *Sarvāstivāda Vinaya Vibhāṣā* first clarifies the prohibition regarding laypeople. The *Daśādhyāya-vinaya* permits it if done well and properly; the *Mahīśāsaka-vinaya* only prohibits it inside the room, which is not as comprehensive and rigorous in restricting both concealed and exposed places as the treatise text, so the note adopts the latter. From 'One must' onward, it explains the bathing cloth. A *kañcuka* is just a *samkakṣikā*; measured as a square, one drapes it over the body to bathe. Of the two intentions behind the prohibition, the first, possessing shame, means that present-day nakedness is due to shamelessness. The second intention cites the circumstance and can be understood.