[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) › 3.105 # 四分律行事鈔資持記 3.105 四分律行事鈔資持記 3.105 - **Language:** Classical Chinese ### [3.105](https://indike.org/pramana/in.bauddha.taisho.1805.3.105) 次科三段，初引緣示妄。以佛滅百年，毘舍離國跋闍子比丘擅行十事；有耶舍伽那子比丘，向諸俗眾說為非法；跋闍子言：汝先罵僧，見罪否？伽那答言：我不罵僧；跋闍與眾便與作舉，伽那乃求離婆多為伴；遍閻浮境，集七百羅漢，同會證定，重集法藏，故以為名。畜不截坐具，即十事之一。準下，次約義顯非，上二句牒彼所執。益縷即是增量；《十誦戒本》名為益縷，謂加縷線從邊織增故。彼謂但取增量之相，不須截斷。下三句彰其非理。九十中制過量犯提；今既不截，正犯過量；引彼質此，頗彰非法。注十事者。古記錯引，妄釋非一，今盡依律正文具引示之。一應兩指抄食（謂足食已，捨威儀不作餘食法，得二指抄食。），二得聚落間（足食已，不作餘食法，兩村中間得食。），三得寺內（在寺內得別眾羯磨），四後聽可（界內別眾羯磨已聽可，謂後與欲。），五常法（彼謂比丘作事，當觀三藏法律；若不觀法律，違反於法，已作未作，皆不應作；若觀法律不違本法，已作未作，應作；如儉開入事，不違法律，亦得常開，故云常法。），六得和（足食已，捨威儀，以酥曲生酥蜜石蜜酪和一處食。），七得與鹽共宿（得用其宿鹽著食中食），八得飲闍樓羅酒（諸果釀酒），九得畜不割截坐具（即今所引），十得受金銀（比丘得自受畜，彼謂十事是清淨法，是佛所聽，說以化人，因重結集。）。此下，斥世妄行。彼時已斷，故云久廢。《十誦》下，三據文定犯。《十誦》，不益縷淨者，即跋闍子計為清淨故。下引犯相，決上非法；《伽論》即解《十誦》。注中判犯，並犯九十過量戒故。（今時統絹為底面上裁增，並犯過量，義須截悔。） > In the second subsection, there are three parts. First, it cites the circumstances to show the falsity. One hundred years after the Buddha's parinirvāṇa, the Vṛjiputraka bhikṣus of Vaiśālī arbitrarily practiced the ten points. The bhikṣu Yaśas Kākaṇḍakaputra declared to the lay community that these were illegal. The Vṛjiputrakas said: 'You previously slandered the saṃgha; do you see your offense?' Kākaṇḍaka replied: 'I did not slander the saṃgha.' The Vṛjiputrakas together with their assembly then performed an act of suspension (utkṣepana-karman) against him. Kākaṇḍaka then sought Revata as a companion; traversing the realm of Jambudvīpa, they assembled seven hundred arhats, who convened together to confirm and determine \[the teaching\], rehearsing the Dharma collection anew—hence its name. Possessing an unsevered sitting mat is precisely one of the ten points. Under 'According to...', it next reveals their error in terms of doctrinal principle. The first two lines state their attachment. 'Adding threads' means increasing the measurement; in the \*Daśādhyāya Prātimokṣa\* it is called 'adding threads', meaning that threads are added to weave and enlarge from the border. They claimed that one need only take the mark of increasing the measurement, without needing to sever it. The next three lines make manifest their unreasonableness. Under the ninety \[pāyattikas\], exceeding the measurement is prohibited as an offense of pāyattika; now since it is not severed, one commits the principal offense of exceeding the measurement. Citing that to cross-examine this makes the illegality quite evident. Regarding the note on the ten points: ancient records cited them mistakenly, and arbitrary explanations were not solitary; now, entirely relying on the primary text of the Vinaya, they are cited fully and shown here: (1) One may take food with two fingers (meaning that after finishing a meal, having abandoned deportment without performing the ritual of remaining food, one may take food with two fingers); (2) One may \[eat\] between villages (having finished a meal, without performing the ritual of remaining food, one may eat between two villages); (3) One may \[perform karman\] within a monastery (performing a karman of a separate assembly within a monastery); (4) Subsequent approval (a karman of a separate assembly within the boundary is subsequently approved, meaning that one gives one's consent afterward); (5) Customary practice (they claimed that when a bhikṣu performs an action, he should examine the Vinaya of the Tripiṭaka; if he does not examine the Vinaya and goes against the Dharma, whether already done or not yet done, none should be done; if he examines the Vinaya and does not contravene the original Dharma, whether already done or not yet done, it should be done; just as during famine exemptions were made for entering \[stores\], which does not contravene the Vinaya and thus may always be exempted, hence called 'customary practice'); (6) One may mix (having finished a meal, abandoning deportment, mixing ghee, yeast, raw butter, honey, rock sugar, and curd in one place to eat); (7) One may stay overnight with salt (one may use salt that has been kept overnight and put it into food to eat); (8) One may drink jālūra liquor (liquor fermented from various fruits); (9) One may possess an unsevered sitting mat (which is precisely what is cited now); (10) One may receive gold and silver (a bhikṣu may receive and store it himself; they claimed that these ten points were pure dharmas, permitted by the Buddha, and taught them to convert people, which led to the second council). Under 'This...', it rebukes the worldly erroneous practice. It had already been stopped at that time, hence it says 'long fallen into disuse.' Under '\*Daśādhyāya\*...', thirdly, it determines the offense based on the text. In the \*Daśādhyāya\*, 'without adding threads it is pure' is because the Vṛjiputrakas considered it pure. Below it cites the marks of offense to resolve the illegality above; the \*Gāthā-śāstra\* is an explanation of the \*Daśādhyāya\*. The offense determined in the note is entirely committing the precept of the ninety pāyattikas on exceeding the measurement. (Nowadays, using silk as a base and cutting and adding on top all commits the offense of exceeding the measurement; according to the principle, it must be severed and repented.) > — English (machine translation) (machine translation) - [Previous: 3.104](https://indike.org/pramana/in.bauddha.taisho.1805.3.104) - [Next: 3.106](https://indike.org/pramana/in.bauddha.taisho.1805.3.106) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1805.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1805~en-mt.3.105) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1805.3.105](https://indike.org/pramana/in.bauddha.taisho.1805.3.105) · Pramāṇa