四分律行事鈔資持記 3.96

3.96

次科，初句結斷。一者理通，如上所述；二者有據，如除所引。不存舊解，故云定義。《五分》下，證有無通結。《十誦、多論》並同，故云等也。《五分》云：若本無村，結不失衣界竟，村後入者，不須更結，先已結故。（謂村去後仍前攝衣。）若本有村，結衣界已，村移出界，即此空處有不失衣界。是非既顯，猶恐執迷，故云任情量取；量謂評量。薩下，證除緣礙，初引《多論》五義。初云聚落不定，謂遷徙散落，不上一處；衣界定者，謂作法自然，分齊不可亂故。次義如《四分》緣起。三除諍者，或入聚會衣，容生忌故。四護梵行，等取第五為除嫌疑，此二可解。次引本制緣。律因比丘置衣在村，脫著時形露；以事白佛，因制除村。

In the next subsection, the first sentence makes the concluding determination. First, the principle is universally applicable, as described above; second, there is documentary proof, as cited under the exclusion. Because the old interpretations are not retained, it is called the "definitive doctrine." From "Five-Part..." downward, it substantiates universal demarcation regardless of existence or non-existence. The Daśādhyāya-vinaya and the Sarvāstivāda Vinaya Vibhāṣā are both the same, hence it says "and so forth." The Mahīśāsaka-vinaya says: If originally there was no village, and after demarcating the boundary of not losing robes a village enters later, it is not necessary to demarcate again, because it was already demarcated previously. (Meaning that after the village departs, it still retains robes as before.) If originally there was a village, and after demarcating the robe-boundary the village moves outside the boundary, this empty place possesses the boundary of not losing robes. Right and wrong having been shown, yet fearing people may stubbornly cling to delusions, it says "assess and adopt according to inclination"; "assess" means to evaluate. From "Sarvāstivāda..." downward, it substantiates the obstruction of circumstances: first citing five meanings from the Sarvāstivāda Vinaya Vibhāṣā. The first says settlements are impermanent, meaning they migrate and disperse, not staying in one place; the robe-boundary is fixed, meaning that for formal acts and nature, the demarcations cannot be disrupted. The second meaning is like the origin story in the Dharmaguptaka-vinaya. The third, removing disputes: if one enters a settlement gathering robes, jealousy might easily arise. The fourth, guarding the brahma-practice; taking up to the fifth, removing suspicion; these two can be understood. Next, it cites the origin of the original prohibition. In the Vinaya, because a monk placed robes in a village and his body was exposed when undressing and dressing, they reported the matter to the Buddha, who consequently prohibited [villages] and excluded villages.