四分律行事鈔資持記 3.364

3.364

《五分》，初總示兩開。若下，別示通法。注中，初明所除；準下，顯通相；明下，示護宿。舍下，即僧住等處也。又下，簡示非法。彼云机案上重屋上作淨犯吉。今時行通結者，不知所以，任意裁之；但由鈔中略示緣相，不具出法，遂致乖謬。然《五分》白與羯磨，例竝四句成法；止於第三句中具牒緣本，竝無第四句；祖師意令例準《四分》五句揩式，故但出緣句。餘竝略之。何以知然？請尋〈僧網〉滅擯羯磨，足為明準。恐世妄行，故須具出，白云：大德僧聽！此住處共住共布薩，若僧時到僧忍聽，僧今結淨地，除某處，白如是。羯磨云：大德僧聽！此住處共住共布薩僧，今結淨地，除某處，誰諸長老忍僧於此處共住共布薩，結淨地除某處者默然，誰不忍者說？僧已忍於此處共住共布薩結淨地除。某處竟，僧忍默然故，是事如是持。共住共布薩，即《四分》二同，語少異耳；彼文又有共得施，別結則牒相局處，故不著二同；通結則遍結別除，必須先著，即是淨法所依之本。今人堅欲削之，一公違鈔文，二濫於別法，三不曉通結之義。

In the Mahīśāsaka-vinaya, first it generally indicates the two exceptions. From "If" onward, it specifically shows the method of general binding. In the interlinear note, it first clarifies what is excluded; from "According to" onward, it reveals the general aspect; from "Clarifying" onward, it indicates guarding against overnight stay. From "Shelters" onward, it refers to the places where monks dwell and so forth. From "Further" onward, it discriminates and reveals what is uncanonical. There it says: "To make a pure [ground] upon tables or within upper stories incurs a duṣkṛta." Nowadays those who practice general binding do not understand the reason and alter it at will; merely because the Manual briefly indicated the contextual marks without fully presenting the liturgical procedure, it has consequently led to deviation and error. However, the motion and karmavācanā in the Mahīśāsaka-vinaya generally accomplish the procedure with four clauses; they merely state the original context completely in the third clause, and entirely lack the fourth clause. The Patriarchal Master intended that one follow the five-clause template of the Dharmaguptaka as a standard, and therefore only presented the clause regarding the context. All the rest are omitted. How is this known to be so? Please look up the karmavācanā for expulsion in the chapter "Monastic Regulation"; it suffices as a clear standard. Fearing that people in the world would practice it haphazardly, it must be fully set forth. The motion states: "May the venerable Saṃgha listen! In this dwelling place of common dwelling and common poṣadha, if the time has arrived for the Saṃgha, may the Saṃgha grant permission: the Saṃgha now binds a pure ground, excluding such-and-such place. Such is the motion." The karmavācanā states: "May the venerable Saṃgha listen! In this dwelling place of common dwelling and common poṣadha, the Saṃgha now binds a pure ground, excluding such-and-such place. Whichever venerable ones consent to the Saṃgha binding a pure ground, excluding such-and-such place, in this place of common dwelling and common poṣadha, remain silent; whoever does not consent, speak! The Saṃgha has consented to bind a pure ground, excluding such-and-such place, in this place of common dwelling and common poṣadha, because the Saṃgha has remained silent with consent. Thus do we hold this matter." "Common dwelling and common poṣadha" are precisely the two samenesses of the Dharmaguptaka, differing only slightly in phrasing; that text also has "common obtaining of gifts." When binding specifically, one recites the marks for a restricted place, hence one does not apply the two samenesses; when binding generally, one binds everywhere while specifically excluding, so one must first apply them, which is the basis on which the pure procedure relies. People today stubbornly wish to delete them: first, this openly violates the text of the Manual; second, it confuses it with the specific procedure; third, it shows ignorance of the meaning of general binding.