[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) › 3.906 # 四分律行事鈔資持記 3.906 四分律行事鈔資持記 3.906 - **Language:** Classical Chinese ### [3.906](https://indike.org/pramana/in.bauddha.taisho.1805.3.906) 四中，《五分》，示開制。無人，謂無剃髮者。難緣，謂遭世難。論家，即《多論》。彼明次第，即約多人，同時剃故。《母論》，簡剃處。餘毛，即身腋等處，律制偷蘭。所下，示除鬚髮之意。《遺教論》云：於上上處，最先折伏故。《四分》，初制能剃。若下，次制所剃，初制分齊。頭字應作髮。（或云：北人謂髮長為頭長。）兩月，與上《五分》，延促不同。兩指，即二寸。不下，次制刀器。《十誦》，明安置。《涅槃》下，明不剃之過。彼經第四云：頭鬚髮爪，今此寫倒。破戒相者，違佛制故。《增一》中。前五過中，正取初二，餘皆因引。垢圿，即不淨；圿，古黠反。不知時宜，謂觸事拙塞，不協人心。多所論者，謂出言無度，不能少語；後之五過，由此而生，如文可解。今時不知教者，或四季剃頭，誇為高行；或拳臠長爪，謂為希奇；豈知內成破戒，外辱佛法；有識聞之，早須改轍。 > In the fourth \[section\]: In the Mahīśāsaka-vinaya, exceptions and prohibitions are indicated. "No person" means having no one to shave one's head. "Adverse circumstances" means encountering worldly perils. "The masters of the treatise" refers to the Sarvāstivāda Vinaya Vibhāṣā. When they clarify the order, it refers to multiple people shaving at the same time. The Mātṛkā delimits the areas to be shaved. "Remaining hair" refers to the body, armpits, and other places; the Vinaya prohibits this as a sthūlātyaya. Below, "the reason..." shows the intent of removing the beard and hair. The \*Yijiao lun\* says: It is because one subjugates first at the highest place. In the Dharmaguptaka-vinaya, it first prohibits who can shave. Below, "if..." next restricts what is shaved, first laying down the limit. The character "head" (頭) should be "hair" (髮). (Some say: Northerners refer to long hair as 'long head'.) "Two months" differs in duration from the Mahīśāsaka-vinaya above. "Two fingers" means two inches. Below, "not..." next restricts the razors and utensils. The Daśādhyāya-vinaya explains their storage. Below, \*Nirvāṇa\* explains the fault of not shaving. The fourth fascicle of that sūtra says: "head, beard, hair, and nails"—here it is written in reverse order. "The mark of breaking precepts" is because it contravenes the Buddha's regulation. In the Ekottarika-āgama: Among the former five faults, it primarily takes the first two, and the rest are cited incidentally. "Dirt and grime" (垢圿) means impurity; 圿 is pronounced \*jia\* (fanqie: 古黠). "Not knowing what is timely and appropriate" means being clumsy and obstructed in handling matters, not harmonizing with people's minds. "Talking excessively" means speaking without restraint, unable to speak little; the latter five faults arise from this, and can be understood from the text. Nowadays, those who do not know the teachings sometimes shave their heads once in four seasons, boasting of it as exalted practice; or they curl their knuckles and grow long nails, regarding it as rare and wondrous. How do they not know that inwardly it constitutes breaking the precepts, and outwardly it disgraces the Buddha's Dharma? Those of discernment, upon hearing this, must quickly change their ways! > — English (machine translation) (machine translation) - [Previous: 3.905](https://indike.org/pramana/in.bauddha.taisho.1805.3.905) - [Next: 3.907](https://indike.org/pramana/in.bauddha.taisho.1805.3.907) - [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.3.906) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1805.3.906](https://indike.org/pramana/in.bauddha.taisho.1805.3.906) · Pramāṇa