佛遺教經論疏節要 1.48

1.48

「不得」兩字貫於下文。販者，一方便求利過。賣者，二現前求利過。貿易者，三交易求利過。論云「若依世價、無求利心，不犯。」貿易謂交博也，如以衣易衣以衣易鉢等。《薩婆多論》以四義制之。安置田宅者，四所安業處，求多安隱過。《善見》云「居士施田地，別人不得用，若供養僧者得受。若以池施僧，供給澣濯，及一切眾生聽飲用去，隨意得受。」畜養人民者，五眷屬增過。此是外眷屬非同意者，何故不但言人而復說民？以其同在人中，於善法不同畜之生漏故。《增一》云「長者將施，佛不受。若受者，漸生重罪。」《僧祇》云「若施園民婦人，不應受。若言施，供給僧男淨人，得受；尼僧反之。」奴婢者，六難生卑下心過。《日藏分》云「於我法中，假令如法，始從一人乃至四人，不聽受田宅園林、車馬奴婢等常住物；若滿五人乃得受之。」《大集》亦同。畜生者，七養生求利過。《四分律》云「比丘畜猫狗乃至眾鳥，並不得畜。」南山云：「今有施佛法家畜生，而知事有賣者，並不合聖教。」一切種植者，八多事增過。《僧祇》云「為僧營理者，別得人不開。自種教他，一切不合。」及諸財寶者，九積聚增過。若元作自畜之意，不合。若擬淨施與他，依律文開。《僧祇》云「若病人得者，令淨人畜，為貿藥故。」又云末利夫人施僧布薩錢，佛言聽受，準義付他。《善見》云「若施器仗，僧應打壞，不得賣。施藥器者，不得捉，得賣。」皆當遠離者，文雖在前，義則居後。故論主云「此十種增過事，修行菩薩宜速遠離，不應親近，避大火聚相似法故。」不得斬伐墾掘者，十不順威儀及損眾生過。外人妄計草木有命，如來順世息謗，不得斬伐草木以示慈心，即毘尼中壞生種戒。墾土掘地，即掘地戒。《四分律》云「若野火來近寺，為護住處故，比丘得剗草掘土，以斷火故。」《薩婆多論》不掘地壞生凡有三益，是名大護。有本云「不得參預世事為十一過」者，文既在後，今所不依。

The two words "must not" run through the text below. "Buying" is the first: the fault of expediently seeking profit. "Selling" is the second: the fault of seeking present profit. "Trade" is the third: the fault of seeking profit through exchange. The treatise states: "If one relies on mundane value without a mind of seeking profit, there is no violation." Trade refers to bartering, such as exchanging robes for robes or robes for bowls. The Sarvāstivāda-śāstra restricts this with four meanings. "Establishing fields and houses" is the fourth: places where property is settled, the fault of seeking much security. The Shanjian [vinaya] states: "When a householder gives fields and land, individual persons may not use them; if they are offered to the Saṅgha, they may be accepted. If a pond is given to the Saṅgha to provide for washing, and all sentient beings are permitted to drink and use it, it may be accepted as desired." "Keeping people" is the fifth: the fault of multiplying retinues. These are external retinues and not those of like mind. Why does it not merely say 'persons' but also say 'common people'? Because while alike among humans, with regard to wholesome dharmas they are not the same, and keeping them engenders outflows. The Zengyi [āgama] states: "When an elder was about to make an offering, the Buddha did not accept it. If one accepts it, grave offenses gradually arise." The Mahāsāṃghika [vinaya] states: "If one offers female garden laborers, they should not be accepted. If they say they offer male pure attendants to serve the Saṅgha, they may be accepted; for the assembly of bhikṣuṇīs, the reverse applies." "Slaves and maidservants" is the sixth: the fault of having difficulty generating a humble mind. The Riguang fen states: "In my Dharma, even if done in accordance with the Dharma, starting from one person up to four persons, they are not permitted to accept fields, houses, gardens, groves, carriages, horses, slaves, maidservants, and other permanent property; only if there are a full five persons may they accept them." The Daji [jing] is also the same. "Livestock" is the seventh: the fault of seeking profit by raising living creatures. The Sifen lü states: "Bhikṣus keeping cats, dogs, or even birds—all are not permitted to be kept." Nanshan says: "Nowadays there are those who offer livestock to the houses of the Buddha-Dharma, and managers sell them; none of this conforms to the noble teachings." "All kinds of planting" is the eighth: the fault of increasing troublesome affairs. The Mahāsāṃghika [vinaya] states: "For those who manage on behalf of the Saṅgha, an individual person is not permitted. Planting by oneself or instructing others is entirely impermissible." "And all kinds of wealth and jewels" is the ninth: the fault of accumulation. If one originally had the intention of keeping it for oneself, it is impermissible. If one plans to transfer it by pure gift to another, it is permitted according to the Vinaya text. The Mahāsāṃghika [vinaya] states: "If a sick person obtains it, let a pure attendant keep it for the purpose of purchasing medicine." It also says that when Queen Mallikā offered upoṣadha money to the Saṅgha, the Buddha said to permit acceptance, assigning it to another according to the meaning. The Shanjian [vinaya] states: "If weapons are given, the Saṅgha should destroy them and not sell them. If medicine vessels are given, one must not hold them, but may sell them." "Should all be kept far away": although the text comes before, the meaning belongs after. Therefore the treatise master says: "These ten kinds of matters that increase faults should be quickly kept far away by practicing bodhisattvas; they should not draw near to them, because of the dharma analogous to avoiding a great heap of fire." "Must not chop down, plow, or dig" is the tenth: the fault of not according with deportment and harming sentient beings. Outsiders falsely imagine that grass and trees have life; the Tathāgata, according with the mundane to quell slander, prohibited chopping down grass and trees to show a mind of compassion; this is the precept against destroying living seeds in the vinaya. Plowing the soil and digging the ground is the precept against digging the earth. The Sifen lü states: "If a wildfire approaches near the monastery, to protect the dwelling place, a bhikṣu is permitted to cut grass and dig earth to cut off the fire." The Sarvāstivāda-śāstra states that not digging the earth and destroying life has three benefits altogether; this is called great protection. There is an edition stating "not participating in mundane affairs is the eleventh fault"; since that text comes later, it is not followed here.