四分律行事鈔資持記 2.378

2.378

三中，初引《十誦》明用分齊。初給王臣。十九錢者，彼土大銅錢，一當十六，當今三百也。下明賊難。不可約數。次《僧祇》中，通列五人。上三可解。下示王臣，須論勢力；必無力者，應非所開。多下，引決。由上律云：損益皆與，既是有益，理不當與；在文不了，故續決之。若下，通上律意。俗知僧物難消，必無虛受；僧知污家非法，必無妄與；但有緣須給，微亦通之；《十誦》通開，諒在於此。指二篇者，即下僧殘污家戒也。彼云：父母病人牢獄繫閉等，不犯。

In the third, first it cites the Daśādhyāya-vinaya to clarify the limits of use. First, giving to kings and ministers. 'Nineteen coins': in that land, large copper coins, one equaled sixteen, which corresponds to three hundred today. Below, it clarifies bandit emergencies; one cannot restrict the number. Next, in the Mahāsāṃghika-vinaya, it lists five persons in common. The top three are intelligible. Below, showing kings and ministers, one must consider their power and influence; if they definitely lack power, they should not be covered by the exception. 'The Sarvāstivāda Vinaya Vibhāṣā,' and so forth, cites a determination. Because the above Vinaya states: 'Give whether there is harm or benefit'; since there is benefit, in principle it ought not to be given. Because it is not clear in the text, it continues to resolve it. 'If,' and so forth, resolves the intent of the above Vinaya. When the laity know that Saṃgha property is difficult to assimilate, they will certainly not accept it in vain; when the Saṃgha knows that corrupting families is contrary to the Dharma, they will certainly not give it recklessly. As long as there is an occasion requiring provision, even small amounts are permitted; the broad exception in the Daśādhyāya-vinaya surely lies in this. Pointing to the 'two chapters' refers below to the saṃghāvaśeṣa precept on corrupting families, where it states: 'Parents, the sick, those bound and locked up in prison, and so forth, are not an offense.'