佛遺教經論疏節要 1.48

1.48

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.