四分律行事鈔資持記 2.1521

2.1521

後明二犯。即約教行雙持。然作犯中，作惡須論犯戒；不學亦據制科；此雖教行，乃約通論。後止犯中，所舉房長，即是別戒。止犯有二，上明事法止犯。若下，簡不學止犯，上二句明塞。下二句示通。雖不即成，望後可說；各因不學，遂致為非，亦止中有作也。問：教行雙持，別就戒本，為有幾戒？答：今為括之，僧殘有二（二房制量，有處分故。），三十有九（長衣、月望、長鉢、長藥、急施，此五有淨法。二離、減六年，皆有法開。畜餌寶，說淨付俗。），九十有十二（說麁、教尼、羯磨開。背、別、德衣開。二入聚，制自。足、勸，有餘食法。殘宿、不受、七日、盡形，口法。真實淨，問主。僧斷事，與欲。），提舍有二（尼指，令訶此。蘭若，制語知。），眾學有一（杖囊，羯磨開。）；總二十六戒，皆二持犯，餘竝單持犯耳。（昔記不以心用教行二門簡之，極為浮漫。）

Later, the two violations are explained; namely, dual maintenance in terms of doctrinal practice. However, within violation by action, doing evil must be treated as violating precepts, and failing to learn is also based on the prescribed statutes. Although this concerns doctrinal practice, it is treated in terms of a general discussion. Later, within violation by cessation, the 'hut and large temple' cited are specific precepts. Violations by cessation are of two kinds: the above explains the violation by cessation regarding specific matters and procedures. The passage from 'if' below discriminates the violation by cessation of failing to learn: the upper two lines explain obstruction, and the lower two lines show non-obstruction. Although not immediately completed, it can be stated in view of what follows: each, due to not learning, ultimately leads to doing wrong; thus it is also 'action within cessation'. Question: Regarding dual maintenance in doctrinal practice, how many precepts are there when considering the Prātimokṣa specifically? Answer: Now let us summarize them: there are two in Saṃghāvaśeṣa (because the two [precepts on] huts have regulated measurements and require designated sites); nine in the thirty [Naiḥsargika-pāyattika] (extra robe, full moon, extra bowl, extra medicine, and urgent robes—these five have procedures for purification; two [precepts on] separation [from robes], and less than six years [using a rug]—all have legal exceptions; keeping and taking hold of precious substances requires declaring purification and entrusting to laypeople); twelve in the ninety [Pāyattika] (speaking of coarse faults, instructing nuns, which have karmavācanā exceptions; turning away [from an invitation], eating separately, which have exceptions due to the special robe; two [precepts on] entering villages, which forbid doing so on one's own; sufficient [food] and encouraging [to eat], which have the procedure for leftover food; remaining overnight, not receiving [as a gift], seven days [medicines], and lifelong [medicines], which are verbal procedures; true purification, which requires asking the owner; and the Sangha settling matters, which requires giving consent); two in the Pratideśanīya (nuns directing [food distribution], which mandates rebuking them; [dwelling in] araṇya, which mandates informing [visitors]); and one in the Śaikṣa (carrying a staff or bag, which has karmavācanā exceptions). In total there are twenty-six precepts, all of which involve dual maintenance and violation; all the rest are merely single maintenance and violation. (The former commentary did not distinguish them by the two gates of mental application and doctrinal practice, and was extremely vague.)