量處輕重儀 1.67

1.67

今有擅行律教，依論分金及錢金床等物，此非統明成教，隨文即用，與己貪惑相符，不唯教文明昧，聖有四依四大墨印，宜須憑準。生死無暇，聞聲即斷，便同道聽。今為重疎分金，緣敘此文，出於《摩得勒伽論》也，此「迦葉遺部」，本律不至於此，非其所機。言「分金床」者，初有比丘，從天生此，人中資具，非其所安，情亂不安，常思天中所有眾具。佛令阿難依須給之，一夕處中，便登無學。由此曲開，非通今部。《分別功德論》中具述此事。故《持世》、《佛藏》諸經，佛令弟子修道，為懷眾具有闕，不能會道者，並權開之，必不修道，樂世法者，水不許服，地不許行，諸大鬼神遮前掃後。斯豈人語？大聖正言。分金之徒，並妄行不了之教，順本貪貯，便乖清信之徒。焉有出俗高僧，正制不行，情存財事，未足算也。《大般涅槃》窮終之極教也，一部之文十明八不淨物，佛說魔說，用此分途。故文云，若有人言「佛開比丘畜於金寶八種不淨毒蛇物」者，是為魔說，非我弟子。反此上言，是名佛說。乃至文云，祇桓比丘分金之事，佛亦正斷，分河飲水。乃至《四分律》中，迦旃延不受王之寶施。因此如來制大小持戒犍度，我之弟子，不同諸外道沙門受畜金寶等。叉如來滅後二百年，毘舍離國跋闍比丘擅行十事，說戒之日唱言分金時，耶舍比丘集閻浮提七百人，重更明斷不許分也。佛在祇桓，一制也；滅後毘舍，二制也；今或有之，三犯也。分金犯於墮罪，死入火中二十一億四十千歲耳，此小罪也？不信未來火燒，現在亘火在身，必信苦而欲去也。

Now there are those who presumptuously practice the Vinaya teaching by relying on treatises to distribute gold, money, golden couches, and other items. This is not a comprehensive clarification of the established teaching; they merely use whatever matches the literal text, conforming to their own greed and delusion. Not only are the scriptural texts clear or obscure, but the Sage established the Four Reliances and the Four Great Black-Ink Seals, which one must properly follow as standards. In the lack of leisure within saṃsāra, making immediate decisions upon hearing mere sounds is no different from hearsay. Now, to re-explain the matter of distributing gold, recounting its background, this passage comes from the Mātṛkā-śāstra, which belongs to the Kasyapīya lineage. The root Vinaya did not go this far; it was not intended for [ordinary monks'] capacity. As for 'distributing golden couches', originally a monk was reborn here from the heavens. Human requisites were not where he could be at ease. His mind was agitated and unsettled, and he constantly thought of the various requisites in the heavens. The Buddha instructed Ānanda to supply them as needed. Staying among them for a single night, he ascended to the stage of arhatship (aśaikṣa). Because this was a special dispensation, it does not generally apply to our school. The Fenbie gongde lun recounts this matter in detail. Therefore, in various sūtras such as the Chi shi jing and the Fozang jing, when the Buddha instructed his disciples to cultivate the Path, for those who cherished requisites and suffered shortages such that they could not realize the Path, he made expedient dispensations for them all. But for those who definitely do not cultivate the Path and delight in worldly phenomena, they are not permitted even to drink water, not permitted to tread the earth, and the great ghosts and spirits block them in front and sweep up after them. How could these be the words of mere humans? They are the correct speech of the Great Sage. Those who distribute gold all errantly practice unfinalized teachings, complying with their original greed to hoard, thus going against the class of pure believers. How could there be eminent monks who renounce worldly life, yet fail to practice the fundamental prohibitions, holding wealth and business in their hearts? They are not even worth counting. The Mahāparinirvāṇa-sūtra is the ultimate teaching of the final conclusion; in the text of that single work, it clarifies the eight impure items ten times, distinguishing between the Buddha's speech and Māra's speech by means of this. Therefore the text states: 'If someone says: "The Buddha permits monks to keep eight kinds of impure viper-like items, such as gold and treasures," this is the speech of Māra, not my disciple. If one speaks the reverse of this, it is called the Buddha's speech.' The text even says that regarding the Jetavana monks' distribution of gold, the Buddha also definitively prohibited it, [telling them] to divide the river and drink its water. Furthermore, in the Dharmaguptaka Vinaya, Kātyāyana would not accept a king's gift of treasure. Because of this, the Tathāgata established the major and minor skandhas on observing the precepts: 'My disciples are not like the tīrthika śramaṇas who accept and keep gold and treasures.' Moreover, two hundred years after the Tathāgata's nirvāṇa, the Vṛji monks of the country of Vaiśālī presumptuously practiced the ten points; on the day of the recitation of the precepts, when they proclaimed the distribution of gold, the monk Yaśas gathered seven hundred men from Jambudvīpa and once again clearly judged that it was not permitted to distribute it. When the Buddha was at Jetavana, that was the first prohibition; after his nirvāṇa at Vaiśālī, that was the second prohibition; if it occurs nowadays, that is a third transgression. Distributing gold incurs a pātayantika offense; upon death, one enters the fire for two billion, one hundred and forty thousand years. Is this a minor offense? If they do not believe in being burned by fire in the future, yet now with the raging fire upon their bodies, they would surely believe the suffering and wish to avoid it.