四分律行事鈔資持記 2.520

2.520

制意中。初是今加，四出《多論》。一是長業。二即增惑。三謂惱俗，律緣：曠野比丘乞覓多故，居士迴避；乃至迦葉入城亦避，此謂惱人也。又有比丘斫伐神樹，樹神白佛，佛為說法令住他樹等，此謂惱非人也。四即惱道，立法制乞，為取僧和；不乞自任，僧事不行，故云障也。五中，上句標，下二句釋。違慈者，或惱二趣，或傷物命故。壞行者，非沙門法故。已上五意，總束為三；初二損自，三四損他，後一自他兩損。又復第四是制不乞法意，餘皆制過量意。

In "The intention of the prohibition": the first is newly added here; the other four are from the *Sarvāstivāda Vinaya Vibhāṣā*. The first is that it increases karma. The second is that it increases delusion. The third means annoying laypeople: the Vinaya's circumstances state that because the bhikṣus of the wilderness begged extensively, householders avoided them; even when Kāśyapa entered the city they also avoided him—this is called annoying humans; furthermore, some bhikṣus chopped down a sacred tree, and the tree deity reported it to the Buddha, who preached the Dharma for it so that it took abode in another tree, etc.—this is called annoying non-humans. The fourth means obstructing the path: establishing the regulation to require begging [for the site] is to obtain the harmony of the Saṃgha; if one does not beg and acts on one's own initiative, the transactions of the Saṃgha cannot proceed, hence it is said to obstruct. In the fifth, the upper clause marks it, and the lower two clauses explain it. Violating compassion is because it either annoys the two destinies or harms living beings. Destroying practice is because it is not the Dharma of a śramaṇa. The above five intentions are generally gathered into three: the first two harm oneself, the third and fourth harm others, and the last one harms both oneself and others. Furthermore, the fourth is the intention of prohibiting the failure to beg according to rule; the rest are all the intention of prohibiting exceeding the measure.