四分律行事鈔資持記 3.140

3.140

Second, concerning the method of purifying (vikappana) and the purpose of the prohibition: In the first section citing the treatise, it first clarifies the purpose of permitting and speaking [purification], and later clarifies the purpose of the ten-day period. In the former, there are also two parts: first asking about genuine versus fictitious [purification], and next asking about the purpose of the exception. In the subsequent reply, pointing to past circumstances, the *Fenbie gongde lun* says: 'Deva Subhūti, for five hundred lifetimes, was constantly reborn above in the Paranirmitavaśavartin Heaven (that is, the Heaven of Free Enjoyment of Transformations by Others) and born below into royal families. After he went forth from household life, the Buddha had him wear coarse clothing, eat foul food, and use a grass mat for a bed. Upon hearing this, he wished to take his leave and decline [the monastic life]. Ānanda said: "Sir, please stay for just one night." Ānanda then went to the king's palace and borrowed various seats and utensils, complete with banners, flowers, incense, and lamps, properly adorning everything in all respects. This monk spent the night therein, gratifying his original disposition; by the latter part of the night, he attained arhatship. The Buddha said to Ānanda: "Now, of robes there are two kinds: those to be frequented and those not to be frequented. When wearing fine robes benefits the mind of the Path, these may be frequented; when they damage the mind of the Path, they must not be frequented. Therefore, Ānanda, some attain the Path by means of fine robes, while others attain the Path by means of patchwork rags. What is realized lies in the mind and is not restricted to outer form or clothing," and so forth.' The *Mahāprajñāpāramitā-śāstra* also states: 'Formerly there was a monk who single-mindedly sought nirvāṇa and renounced the world. If he wished to wear a robe worth one hundred thousand ounces of gold, he was permitted to wear it, and he was also permitted to eat foods of a hundred flavors.' Deluded people, hearing this, immediately say that the Buddha compassionately permitted them to accept and use [such things]. However, the Buddha made this exception for the sake of the Path; how could it be merely to nourish the body? Moreover, this was addressed to exceptional circumstances and was not an ordinary teaching. You now cling to the world and amass abundant requisites of life. Indulging your own greedy desires, when have you ever aspired to the Path? Relying on and corrupting the sacred teachings, you deceive and mislead the ignorant. What the *Buddhapiṭaka-sūtra* speaks of as a cup of water or a thread of clothing still cannot be digested [without virtue]; how could a mediocre and foolish person usurp the lofty deeds [of the sages]? Please examine your own bodily actions—is this not a grave mistake!