四分律行事鈔資持記 2.74

2.74

七滅諍中，初示所諍。罪通有者，初現前毘尼，因六群誣迦留犯盜。二憶念，為慈地謗沓婆犯婬。三不癡，因難提顛狂，多犯眾罪。四自言，因比丘犯盜，目連牽出。五多人語，因破僧鬪諍。六罪處所，因象力妄語。七草覆地，為諸比丘共諍經年，多犯諸罪；則知所斷亦該六聚，故云通有。（有云：僧尼通有，或云：七通有吉，竝非。）今戒本中，但制能斷；用法有差，皆吉羅罪。問：既通六聚，何列最後？答：不同不定，事起一人；此犯雜生，故列於後，總結前篇。但下，明制意。四諍是病，七滅是藥。殄，即滅也。今依義鈔，略識名數；一詳法是非，定理邪正；彼此諍言，遂成乖異，故名言諍以現前多人語，二滅滅。二內有三根，伺覓前罪；舉來詣僧，遂生其諍，故名覓諍；以現前憶念不癡罪處，四滅滅。三具緣造境，違教作事，名之為犯；因評此犯，而致紛紜，名為犯諍；以現前自言草覆，三滅滅。四評他已起羯磨，彼此不和，遂生其諍，故名事諍，以一切滅滅。（言覓犯中，各有事諍，還同上三，用藥對病，故云一切。）文下，示略。《義鈔》、《戒疏》，其文甚廣。而下，示尼。統論八篇，一夷殘單墮提舍，多少異也；二不定，有無異也；三捨墮眾學滅諍，彼此竝同，故云通戒。

In [the section on] the seven ways of settling disputes, the first [part] indicates that which is disputed. As for 'the offenses are comprehensively present': first, the settlement in the presence [of the saṃgha and the parties] arose because the ṣaḍvargika falsely accused Udāyin of committing theft. Second, the settlement by recollection was because Mettiya slandered Dabba of committing unchastity. Third, the settlement by non-insanity arose because Nanda became deranged and committed many offenses. Fourth, the settlement by self-acknowledgment arose because a bhikṣu committed theft and Maudgalyāyana dragged him out. Fifth, the settlement by the opinion of the majority arose because of a dispute dividing the saṃgha. Sixth, the settlement according to the specific offenses arose because Hatthi made false assertions. Seventh, the settlement covering like grass over the ground was because the bhikṣus disputed among themselves for over a year and committed many offenses; from this one knows that what is resolved also encompasses the six groups [of offenses], hence it is said to be 'comprehensively present'. (Some say: 'comprehensively present to both bhikṣus and bhikṣuṇīs'; or say: 'all seven comprehensively have duṣkṛta'—both are incorrect.) In the present Prātimokṣa, it only prescribes the capability to resolve; if there is an error in applying the procedures, all are duṣkṛta offenses. Question: Since they comprehensively apply to the six groups, why are they listed last? Answer: Unlike the undetermined [offenses], where an affair arises from one person, these offenses arise in mixed ways; therefore, they are listed at the end to summarize and conclude the preceding classes. From 'Only...' onward, the purpose of the institution is explained. The four disputes are the diseases, and the seven settlements are the medicines. Tian means to eradicate (mie). Now, relying on the Transactions Manual, we briefly identify their names and numbers: First, closely deliberating the rights and wrongs of the Dharma and determining the righteousness or deviation of principles; when both sides dispute words, divergence subsequently results, hence it is called 'dispute over speech'; this is settled by the two settlements: in the presence and by the opinion of the majority. Second, inwardly having three roots, one searches for the previous offense; raising it and approaching the saṃgha, a dispute subsequently arises, hence it is called 'dispute through investigation'; this is settled by the four settlements: in the presence, by recollection, by non-insanity, and according to the specific offense. Third, completely possessing the conditions to produce an object and acting contrary to the teachings is called an offense; when assessing this offense, turmoil is brought about, which is called 'dispute over an offense'; this is settled by the three settlements: in the presence, by self-acknowledgment, and covering like grass over the ground. Fourth, when assessing the karmavācanā that others have already undertaken, the parties are not in harmony, and a dispute subsequently arises, which is called 'dispute over affairs'; this is settled by all [seven] settlements. (Regarding the investigation of offenses, each contains disputes over affairs, returning to being the same as the three above, applying medicine to counter disease; hence it says 'all'.) From the text onward, it shows the abridgment. In the Transactions Manual and the Precept Commentary, their texts are extremely extensive. From 'And...' onward, it indicates the bhikṣuṇīs. Broadly discussing the eight classes: first, the pārājika, saṃghāvaśeṣa, pure pāyattika, and pratideśanīya differ in quantity; second, the undetermined offenses differ in presence and absence; third, the niḥsargika-pāyattika, śaikṣa, and settling disputes are identical on both sides, hence they are called 'common precepts'.