四分律行事鈔資持記 3.970

3.970

第二，隨解，具緣，簡人中，初科；《僧祇》，前明老少未度應簡。七歲已上，七十已還；有智堪苦，則是教限。言其老中過七十者，時有堪能，猶聽出家，謂作沙彌也。若下，次制已度應攝。太老，即八九十；太小，即未及七歲。《央掘經》。老母，即央掘摩羅之母；央掘受惡人所教，令殺千人，以耳指作鬘；彼即殺千人，但少一人，乃執劍欲斷母命，佛化之出家，母亦欲出家，故以偈止之。上二句勸止，下二句教修。穌謂自省，息謂絕欲。淨飯緣，出本律。先標舉。後引文。觀即是智，無常諸行是境。

Second, under following the explanations, possessing the conditions, and screening persons: the first section. The Mahāsāṃghika-vinaya earlier clarifies that the old and the young who have not yet been ordained should be screened out: seven years of age and above, and under seventy; possessing wisdom and able to endure hardship—these are the doctrinal limits. As for those among the elderly who exceed seventy, if at times they have the capability, they are still permitted to leave household life, meaning to become śrāmaṇeras. Below, 'If...': next, restraining those already ordained who should be taken in. 'Too old' means eighty or ninety; 'too young' means not yet seven years old. The Aṅgulimāla-sūtra: 'Old mother' refers to the mother of Aṅgulimāla. Aṅgulimāla was instructed by an evil person to kill a thousand people and make a garland out of their ears and fingers. He had already killed a thousand people lacking only one, and thus drew his sword intending to take his mother's life. The Buddha converted him and had him leave household life. His mother also wished to leave household life, so he restrained her with a verse. The first two lines advise restraint; the latter two lines teach cultivation. 'Revive' means self-reflection; 'rest' means ending desire. The causal condition of Śuddhodana comes from this Vinaya. First it is stated, and later the text is cited. Contemplation is wisdom; impermanent conditioned phenomena are the objective realm.