[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四分律行事鈔資持記](https://indike.org/pramana/in.bauddha.taisho.1805) › 2.809 # 四分律行事鈔資持記 2.809 四分律行事鈔資持記 2.809 - **Language:** Classical Chinese ### [2.809](https://indike.org/pramana/in.bauddha.taisho.1805.2.809) 五下眾中。上云不得與沙彌，故續引示之。初別舉兩緣。專頭即目連弟子，亦云均提。並為下，合示幽責。以事同故。左遶，西土以為不祥。此不吉利者，所遇不清淨故。各以事白者，即二沙彌各白師也。棄之作禮者，捨穢還淨，是可敬故。此猶下，追古傷今。言可治者，即前二沙彌。如池神者，《僧祇》云：昔有比丘至一池邊，見蓮華香，乃盜嗅之；池神責云：何故盜華？須臾狂象入池踐踏，池神默爾；比丘反責池神，彼云：師是出家，豈同於畜！謂前沙彌是可責者，故有非人遶之。未懺即今捉畜，不可責者。顯戮即現報，惡疾㐫終，多由毀戒；《母論》所謂腹則破裂，袈裟離身是也。同頰腫者，《百喻經》云：昔有癡女婿歸婦家，羞不食；為飢逼故，乃盜米飡，其頰鼓起，妻見謂頰腫，固執不言，乃召醫師火鑽烙之，頰穿米出；喻愚人負罪，不思求懺，必待顯報耳。 > In the fifth \[part\], on the lower assemblies: because it was said above that it must not be given to a śrāmaṇera, it continues by citing this to show it. First, it separately adduces two cases: Zhuantou is a disciple of Maudgalyāyana, also called Chun-ti. From 'Both because' down, it jointly demonstrates the occult reprimand, because the circumstances are the same. Circling to the left is considered inauspicious in the Western regions. 'This inauspiciousness' is because what they encountered was not pure. 'Each reported the matter' means that the two śrāmaṇeras each reported to their teacher. 'Discarding it and paying homage' is because abandoning impurity and returning to purity is venerable. From 'This still' down, he looks back to antiquity and laments the present: 'those who could be corrected' refers to the two śrāmaṇeras above. 'Like the pond spirit': the \*Mahāsāṃghika-vinaya\* says that formerly a bhikṣu came to the side of a pond, smelled the fragrance of a lotus, and stole a scent of it; the pond spirit reprimanded him, saying: 'Why do you steal the flower?' A moment later, a mad elephant entered the pond and trampled it, but the pond spirit was silent; the bhikṣu in turn reprimanded the pond spirit, who said: 'The master is one who has left home; how can he be likened to an animal!' This means the former śrāmaṇera was one who could be reprimanded, hence there were non-humans circling him. 'Those who have not confessed' refers to those today who handle and keep \[money\], who cannot be reprimanded. 'Manifest punishment' means immediate retribution: malignant diseases and tragic deaths mostly result from breaking the precepts; this is what the \*Matṛkā\* calls 'the belly ruptures and the kāṣāya falls from the body'. 'Like the swollen cheek': the \*Śatāvadāna-sūtra\* says that formerly a foolish son-in-law went to his wife's house and was ashamed to eat; pressed by hunger, he stole uncooked rice and ate it, and his cheeks puffed up; his wife saw it and thought his cheek was swollen, but he stubbornly remained silent; so she called a physician to cauterize it with a fire drill, his cheek was pierced, and the rice came out; this illustrates a foolish person who bears guilt, does not think to seek repentance, and must wait for manifest retribution. > — English (machine translation) (machine translation) - [Previous: 2.808](https://indike.org/pramana/in.bauddha.taisho.1805.2.808) - [Next: 2.810](https://indike.org/pramana/in.bauddha.taisho.1805.2.810) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1805.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1805~en-mt.2.809) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1805.2.809](https://indike.org/pramana/in.bauddha.taisho.1805.2.809) · Pramāṇa