四分律行事鈔資持記 2.2144

2.2144

顯宗中，初敘本宗。宗大乘者，分通義也；虛通無係者，因果推心也，即《業疏》云：捨財用非重，知心虛通；故發言誠者，即對僧捨也。言表於誠，既陳捨詞，則無貪畜，故云無滯結也。若下，次明他部諸捨不同。如《十誦》，二寶，少者永捨，多付淨人作四方僧臥具。《五分》，二寶入僧永棄，五敷永入常住。《僧祇》，二寶入僧無盡財中，五臥具捨入僧，隨僧用。《善見》，金銀擲去。《了論》，長衣、長鉢、雨衣、急施，捨與僧已，僧問須者應還。僧廣如諸部別行中。文中。常住通二種，四方局常住常住。棄山水者，即諸律二寶永棄也。即同此律者，本宗亦有永捨之義；蠶綿違慈過重，故須斬壞；乞鉢損處事深，故罰入厨。七日藥以味重故，齊七日者施僧；過七日者與守園人。問：既同他律，豈是虛通，則與上文一何相反？答：酌情之教，隨緣緩急；知機而設，故非一概。

Under "Revealing the School", it first recounts our own school: to take the Mahāyāna as the school is the sense of partial continuity; "open, penetrating, and unattached" traces the mind through causes and effects—as the Karma Commentary states: "Relinquishing possessions without treating their use as grave, one knows the mind is open and penetrating; therefore one expresses words of sincerity," which is relinquishing before the saṅgha. Words express sincerity; once the words of relinquishment are declared, there is no greedy storage, so it says "without lingering obstruction." From "If" onward, it next explains the differences in relinquishment in other schools: such as in the Daśādhyāya-vinaya, with the two treasures, small amounts are permanently relinquished, while large amounts are handed over to a pure person to make bedding for the saṅgha of the four directions. In the Mahīśāsaka-vinaya, the two treasures enter the saṅgha and are permanently discarded, and the five kinds of spreadings permanently enter the permanent [property]. In the Mahāsāṃghika-vinaya, the two treasures enter the saṅgha's inexhaustible wealth, and the five kinds of bedding are relinquished to enter the saṅgha to be used as the saṅgha pleases. In the Samantapāsādikā, gold and silver are thrown away. In the Vinayadvāviṃśatividyā-śāstra, extra robes, extra bowls, rain-robes, and urgent gifts, after being relinquished to the saṅgha, should be returned if the saṅgha asks who needs them. The saṅgha [rules] are extensive, as found in the separate tracts of the various schools. In the text: "permanent property" applies to both kinds; "of the four directions" is restricted to permanent-permanent property. "Discarding into mountains and waters" refers to permanently discarding the two treasures in the various vinayas. "Being identical to this vinaya" means that our own school also has the meaning of permanent relinquishment: silkworm floss heavily violates compassion, so it must be chopped and destroyed; begging bowls have deep implications where damage occurs, so they are penalized by being put into the kitchen. Because the flavor of seven-day medicines is strong, those that have lasted seven days are given to the saṅgha; those exceeding seven days are given to the orchard keeper. Question: Since it is identical to other vinayas, how can it be "open and penetrating"? Is it not utterly contrary to the preceding text? Answer: Teachings that weigh circumstances follow conditions in being lenient or strict; established by knowing the capacities of beings, they are not of a single mold.