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# 四分律行事鈔資持記 3.868

四分律行事鈔資持記 3.868

- **Language:** Classical Chinese

### [3.868](https://indike.org/pramana/in.bauddha.taisho.1805.3.868)

眾事中，初引五聖為比。沓婆，即《四分》沓婆羅漢；捨羅漢者，厭無學也；求堅固者，修大行也；《善見》云：此人是王子出家，故云王種。迦葉緣者，《薩婆多傳》云：迦葉於耆山，自經營五寺，通為一界，自作泥塗壁。祇夜，具云祇夜多；《雜寶藏》云：南天竺有二比丘，聞夜多有大威德，到其住處；見一比丘，形容憔悴，竈前然火；問言：識夜多否？答云：在第三窟，即至窟中，但見向來然火比丘；禮已，問云：既有威德，何為自勞？答曰：我念昔時生死之苦，若我頭手可以然者，尚不惜之，況勞身也。身子，即舍利弗；《百緣經》云：佛世有黎軍支比丘，出家得阿羅漢，乞食不得；入塔掃洒，乞食便足；白眾僧言：從今塔寺，聽我掃洒；後於一日，眠不覺曉；舍利弗見塔塵坌，即便掃之；黎軍支眠窹，心懷悵恨；語舍利弗言：汝掃我地，令我飢困；由是七日，求食不得；遂飡砂飲水，即入涅槃。比丘問佛，佛言：過去恚母布施，鎖母房中，母從索食，答云：何如飡砂飲水，七日母死；其子命終墮獄，罪畢為人，故受此報；由昔供佛，故今得道。（目連緣如後篇具引。）然下，顯僧福。大下，歎所修。經下，勸憶持。即《淨名經》。淨命，謂無邪求。

> Under 'Communal Affairs': First, five sages are cited as examples. Dabba is the arhat Dabba of the Dharmaguptaka-vinaya. 'Renouncing arhatship' means growing weary of the stage of no further learning; 'seeking the steadfast' means cultivating the great practice. The Samantapāsādikā says that this person was a prince who went forth; hence he is called 'royal seed.' As for the story of Kāśyapa, the Sarvāstivāda Biographies says that Kāśyapa personally managed five monasteries on Gṛdhrakūṭa Mountain, combining them into a single boundary, and personally mixed mud to plaster the walls. Jīvaka \[read: Jātaka/Geyata\]: the full name is Geyata. The Za baozang jing states: In South India, two bhikṣus heard that Geyata had great majestic virtue, and went to his dwelling. They saw a bhikṣu of emaciated appearance lighting a fire before the stove, and asked him, 'Do you know Geyata?' He answered, 'He is in the third cave.' They then went into the cave, only to see the bhikṣu who had just been lighting the fire. After bowing, they asked, 'Since you possess majestic virtue, why do you labor yourself?' He replied, 'I contemplate the past suffering of saṃsāra; if my head and hands could be used for kindling, I would not even spare them, so how much less do I spare laboring my body?' Śāriputra is Śāriputra. The Avadānaśataka states: In the Buddha's time there was a bhikṣu named Likuñci. After going forth he attained arhatship, but could get no food on his almsrounds. When he entered the stūpa to sweep and sprinkle, his alms were abundant. He addressed the Saṃgha, saying, 'From now on, allow me to sweep and sprinkle the stūpa and monastery.' Later one day, he slept and did not wake at dawn. Śāriputra saw that the stūpa was dusty and immediately swept it. When Likuñci awoke, he harbored distress and resentment, and said to Śāriputra, 'You swept my ground, causing me to suffer hunger and exhaustion.' Because of this, for seven days he could get no food, and finally ate sand and drank water, whereupon he entered nirvāṇa. The bhikṣus questioned the Buddha, and the Buddha said: 'In the past, he became angry at his mother's giving of alms, and locked his mother in a room. When his mother asked him for food, he replied, "Why not eat sand and drink water?" In seven days his mother died. When the son's life ended, he fell into hell; having completed his punishment, he became a human and consequently received this retribution. Because he made offerings to the Buddha in the past, he has now attained the path.' (The narrative of Maudgalyāyana is fully cited in a later chapter.) 'However...' below reveals the merit of the Saṃgha. 'Great...' below praises what is cultivated. 'The sūtra...' below encourages mindful retention; that is, the Vimalakīrtinirdeśa-sūtra. 'Pure livelihood' refers to the absence of deviant seeking.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1805~en-mt.3.868) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1805.3.868](https://indike.org/pramana/in.bauddha.taisho.1805.3.868) · Pramāṇa
