四分律行事鈔資持記 2.906

2.906

息諍中二，初即《僧祇》。彼明闡陀宿業為長者奴，曾打婆羅門從人，呵之不止；本主得天眼，見諍處地有金藏，故使其鬪。引此以明起諍之由，法爾使然，莫測其故。（有云：賤人居貴地，不自安故。）次引本律。即房戒緣起。世尊聽造私房，曠野城中諸比丘乞求煩多，諸居士遙見走避；復有一比丘斫伐神樹，神往白告佛；及迦葉入城乞食，人皆逃避；迦葉審問，悵默不樂；後因佛入城，迦葉來至佛所，白已即出城去，恐諸比丘生瞋恚故；世尊集僧制戒，但云樹神來告；又引從龍乞珠，從鳥乞翅之緣，故云但舉等。竟不言迦葉舉過。引此，令效聖蹤，遠防相毀。

Under settling disputes, there are two: first, the *Mahāsāṃghika-vinaya*. That text explains that Chandaka's past karma was as an elder's slave, and he once beat a brāhmaṇa's attendant, not stopping when scolded; the original master attained the divine eye and saw that the ground where they fought contained a gold hoard, which had caused them to fight. This is cited to explain the cause of disputes arising: the nature of things causes it to be so, and its cause cannot be fathomed. (Some say: a lowly person dwelling on noble ground is naturally uneasy.) Next, citing our own vinaya: namely, the origin of the lodging precept. The World-Honoured One permitted the construction of private lodgings; the bhikṣus in the wilderness and the city begged so excessively that householders fled upon seeing them from afar. Furthermore, a bhikṣu chopped down a spirit tree, and the tree spirit went to inform the Buddha. When Kāśyapa entered the city to beg for food, people all fled; Kāśyapa inquired, and fell dejected and silent. Later, because the Buddha entered the city, Kāśyapa came to the Buddha's dwelling, and having spoken, immediately departed the city, fearing that the bhikṣus would give rise to anger. When the World-Honoured One assembled the saṅgha to formulate the precept, he merely said that a tree spirit had come to report; he also cited the incidents of begging a dragon for a jewel and begging a bird for feathers; hence it says "merely adduced, etc.". In the end, he did not mention Kāśyapa bringing up the fault. This is cited to urge emulation of the sage's tracks, guarding afar against mutual injury.