四分律行事鈔資持記 2.829

2.829

十中，《僧祇》有三，初略示結犯。四藥下，二明八物相貿。彼云：若以時物（此即能貿下皆所貿），買時物，夜分物，七日物，終身物（上即四藥），隨身物（三衣六物，即鈔隨輕物。），重物（木床褥等），不淨物（金銀等，鈔闕此句，恐是寫脫，或是所貿落前戒，故此略之。），淨不淨物（即似寶等，隨一為頭，互易準上。）。肆下，三明比丘自貿法，復有五種，初明須淨語。即開中制法。齎，持也。搖即是動。若估下，二明斟量。事雖似減，據實無過；此約市價常定，或是可斟酌者為言。然心事難明，理如《五分》；寧使彼得我利，多與為善。若前下，三明抄市，初明入市易物。下明僧中唱買。從少增多，名為抄上。二師不得，奉尊上故。若營下，四明淨不淨語，初明結犯。上是為眾故越，下明自為故提。次出二種語相，可知。分別是心業，索即口業。若市下，五明嫌訶。然須據實。實好言惡，即名下價，亦兼誑妄。此好等者，示嫌說相。

In [item] ten, the *Mahāsāṃghika-vinaya* has three [parts]: first, it briefly indicates the determination of offenses. From 'The four medicines...' onward, second, it clarifies the mutual barter of the eight classes of goods. It says: 'If with timely goods' (these are what is used to barter; those below are what is bartered for), 'one buys timely goods, night-period goods, seven-day goods, or lifetime goods' (the above are the four medicines), 'personal belongings' (the three robes and six requisites, namely the 'personal light items' in the *Manual*), 'heavy goods' (wooden beds, mattresses, etc.), 'impure goods' (gold, silver, etc.; the *Manual* lacks this sentence, perhaps omitted in copying, or because bartering for them falls under the previous precept, it is therefore omitted here), 'or pure-impure goods' (namely mock gems, etc.; taking any one as the initial item, mutual exchanges follow the above). From 'Market stall...' onward, third, it clarifies the method by which a bhikṣu trades for himself, which also has five kinds. First, it clarifies the necessity of pure speech; this is the prescribed method within the exception. 'To carry' means to hold. 'To shake' means to move. From 'If evaluating...' onward, second, it clarifies appraisal. Although the circumstance seems like an undercutting, in actual fact there is no fault; this is said regarding market prices that are regularly fixed, or matters that can be deliberated. However, intention and deed are hard to distinguish; in principle it is like the *Mahīśāsaka-vinaya*: rather let them gain our advantage, so giving more is better. From 'If preceding...' onward, third, it clarifies bidding in the market. First, it clarifies entering the market to exchange goods. Below, it clarifies announcing a purchase within the Saṅgha. Increasing from less to more is called 'bidding up'. The two teachers cannot do this, because of venerating superiors. From 'If managing...' onward, fourth, it clarifies pure and impure speech. First, it clarifies the determination of offenses. Above, because it is for the Saṅgha, it is an infraction (duṣkṛta); below, because it is for oneself, it is a pāyattika. Next, the marks of the two kinds of speech are presented, which are understandable. Differentiation is mental karma; soliciting is vocal karma. From 'If in the market...' onward, fifth, it clarifies disparaging and rebuking. However, it must be based on fact. If it is genuinely good but one calls it bad, that is called depressing the price, and it also involves deceit. 'This is good,' etc., indicates the manner of disparaging speech.