四分律行事鈔資持記 2.136

2.136

三解名義。列三名中，初毘尼，又四，初二句翻名。注顯異號，皆傳訛耳。即下，引所出。十八法者，即調達執九邪，破佛九正，共為十八：法非法（八正軌生物解是法，調達說為非；五邪不能生解為非，彼說為法。），律非律（八正調身口，離七非名律，彼為非律；五邪反前說，彼說為律。），犯不犯（不剃髮，不剪爪，佛制有罪名犯；調謂有命，若不剃剪，說為不犯。心念作惡，不制有罪，名不犯；彼說心起三毒，反說為犯。），若輕若重（遮惡為輕，調見壞葉墮龍，便謂皆重；初篇永障為重，彼見先作無犯，便言俱輕。），有殘無殘（犯下四篇，非一生障，名有殘，彼說無殘；犯初篇永障，名無殘，反說有殘。），麁惡非麁惡（初二篇下方便重蘭，名麁惡；波逸提下及餘偷蘭，名非麁惡；故皆反說。），常所行非常所行（八正道常所用，彼說非常；五法非常用，調說為常。），制非制（五篇是佛制，彼說非制；五法非佛說，名非制；調說為制。），說非說（四是重禁，餘是經約，名正說；調說為非。四輕餘重，是非說；調為是說。多見妄解，故引疏注出。）。此據破僧戒所列，至〈拘睒彌犍度〉，出第二云：毘尼非毘尼，前後兩處，華梵各舉，故云不並；是知此名，律自翻耳。下復引經，命七滅諍，以為七律，所據益顯矣。或下，指非。文見《母論》。疏云：古譯毘尼，皆稱為滅，以七毘尼殄四諍故；如水滅火，水不名滅；名不附體，故所不取。故下，顯正。名依體立，經律明據，故云正也。次戒名中，初翻名。即下，顯據。六度者，一檀（此云施），二尸羅（戒），三羼提（忍辱），四毘梨耶（精進），五禪（定），六般若（智慧）；六種皆名波羅蜜，此翻為度。今用第二，證名可知；此即經論常談，故通指耳。後木叉中。此無異翻，故直示名而已。處處，亦名別別。

Third, explaining the names and meanings. In listing the three names: First, regarding *vinaya*, there are four parts. The first two sentences translate the name. The interlinear commentary clarifies different appellations, which are all transmitted errors. "Namely..." below cites its origin. As for the eighteen dharmas, they are Devadatta's upholding of nine evils and breaking of the Buddha's nine goods, totaling eighteen: dharma and non-dharma (the eightfold noble path guides beings to generate understanding, which is dharma, whereas Devadatta spoke of it as non-dharma; the five evils cannot generate understanding and are non-dharma, whereas he spoke of them as dharma); vinaya and non-vinaya (the eightfold noble path regulates body and mouth and abandons the seven wrongs, which is called vinaya, whereas he took it as non-vinaya; the five evils are the reverse of the former, yet he spoke of them as vinaya); offense and non-offense (not shaving the hair and not cutting the nails were instituted by the Buddha as sinful, termed offense; Devadatta claimed they possess life, so not shaving or cutting them he spoke of as non-offense. Evil thoughts in the mind were not instituted as sinful, termed non-offense; he claimed that the mind arising with the three poisons is conversely an offense); slight and grave (preventative offenses are slight, but seeing a fallen leaf causing a dragon to fall, Devadatta claimed they are all grave; the first chapter's permanent obstacle is grave, but seeing that prior actions incurred no offense, he claimed they are all slight); with remainder and without remainder (offending the lower four chapters is not a lifelong obstacle, termed with remainder, yet he spoke of it as without remainder; offending the first chapter is a permanent obstacle, termed without remainder, yet he conversely spoke of it as with remainder); coarse and non-coarse (the preparatory heavy sthūlātyayas beneath the first two chapters are termed coarse; pāyattika and below and other sthūlātyayas are termed non-coarse; thus he spoke of them all reversely); constantly practiced and not constantly practiced (the eightfold noble path is constantly used, but he spoke of it as not constant; the five dharmas are not constantly used, but Devadatta spoke of them as constant); instituted and non-instituted (the five chapters were instituted by the Buddha, but he spoke of them as non-instituted; the five dharmas were not spoken by the Buddha, termed non-instituted, yet Devadatta spoke of them as instituted); spoken and non-spoken (the four [pārājikas] are grave prohibitions and the rest are scriptures and regulations, termed correctly spoken, yet Devadatta spoke of them as not spoken; the four being slight and the rest grave is not spoken, yet Devadatta took it as spoken. Because one often sees errant explanations, this is cited from the commentary and noted). This is based on the list in the [precept against] schism; reaching the "Kauśāmbī Khandhaka", the second is stated as *vinaya* and *non-vinaya*. In these two places before and after, Chinese and Sanskrit are separately raised, hence it says they are not juxtaposed; thus we know that this name was translated by the Vinaya itself. Below, scriptures are further cited designating the seven settlements of disputes as the seven vinayas, making the basis even more apparent. "Or..." below points out an error. The text appears in the *Vinayamātṛkā*. The Commentary states: "Ancient translations of *vinaya* all termed it 'extinction' (滅), because the seven vinayas quell the four disputes; just as water extinguishes fire, water itself is not called extinction; the name does not match the substance, so it is not adopted." Therefore, below, the correct [meaning] is shown. The name is established based on the substance, with clear evidence from sutras and vinayas; thus it is called correct. Next, regarding the name "precept" (śīla): First, its name is translated. "Namely..." below shows the evidence. As for the six pāramitās: first, *dāna* (here called giving); second, *śīla* (precept); third, *kṣānti* (patience); fourth, *vīrya* (vigor); fifth, *dhyāna* (concentration); sixth, *prajñā* (wisdom). All six are called pāramitā, here translated as "crossing over" (度). Here the second is used, its proof of the name being obvious; as this is a common topic in sutras and treatises, it is pointed out in general terms. Lastly, regarding *mokṣa*: Because it has no alternative translation, its name is simply presented directly. "In each and every place" is also called "individually and distinctively."