四分律行事鈔資持記 2.829

2.829

In [item] ten, the *Mahāsāṃghika-vinaya* has three [parts]: first, it briefly indicates the determination of offenses. From 'The four medicines...' onward, second, it clarifies the mutual barter of the eight classes of goods. It says: 'If with timely goods' (these are what is used to barter; those below are what is bartered for), 'one buys timely goods, night-period goods, seven-day goods, or lifetime goods' (the above are the four medicines), 'personal belongings' (the three robes and six requisites, namely the 'personal light items' in the *Manual*), 'heavy goods' (wooden beds, mattresses, etc.), 'impure goods' (gold, silver, etc.; the *Manual* lacks this sentence, perhaps omitted in copying, or because bartering for them falls under the previous precept, it is therefore omitted here), 'or pure-impure goods' (namely mock gems, etc.; taking any one as the initial item, mutual exchanges follow the above). From 'Market stall...' onward, third, it clarifies the method by which a bhikṣu trades for himself, which also has five kinds. First, it clarifies the necessity of pure speech; this is the prescribed method within the exception. 'To carry' means to hold. 'To shake' means to move. From 'If evaluating...' onward, second, it clarifies appraisal. Although the circumstance seems like an undercutting, in actual fact there is no fault; this is said regarding market prices that are regularly fixed, or matters that can be deliberated. However, intention and deed are hard to distinguish; in principle it is like the *Mahīśāsaka-vinaya*: rather let them gain our advantage, so giving more is better. From 'If preceding...' onward, third, it clarifies bidding in the market. First, it clarifies entering the market to exchange goods. Below, it clarifies announcing a purchase within the Saṅgha. Increasing from less to more is called 'bidding up'. The two teachers cannot do this, because of venerating superiors. From 'If managing...' onward, fourth, it clarifies pure and impure speech. First, it clarifies the determination of offenses. Above, because it is for the Saṅgha, it is an infraction (duṣkṛta); below, because it is for oneself, it is a pāyattika. Next, the marks of the two kinds of speech are presented, which are understandable. Differentiation is mental karma; soliciting is vocal karma. From 'If in the market...' onward, fifth, it clarifies disparaging and rebuking. However, it must be based on fact. If it is genuinely good but one calls it bad, that is called depressing the price, and it also involves deceit. 'This is good,' etc., indicates the manner of disparaging speech.