四分律行事鈔資持記 3.906

3.906

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!