量處輕重儀 2.48

2.48

已前五件，通入重攝，並招譏障道之元首也。初田園務，俗鄙儒士尚不窺臨，況復出世五眾，理非身所監護。故《智度論》中云，下邪命者，謂耕田種植取利活命，離此經營方名正命。今親自執役，或教人裁種，污家惡行，生過妨道，染謗尤深，故入重攝。第二制者，人畜生命事待資給，比丘清舉，高標濟遠，今人畜同聚，穢亂事深，世事尚為供承，何成入道津要？既勞斃兩用，故入僧中，留放多途，如前諸判。第三制者，伎樂蕩逸之器，本非眼心所懷，聞音尚制有愆，何況眼觀無罪，正制不令身觸，為遣著心。今便親自鼓持，理由耽醉故，有涕零垂淚解體移神，俗士號為俳優，良有以也。既道禁彌塞，過濫特深，理宜焚毀，用旌懲革。然俗生歡美釋怒，除紛微有供福之緣，薄展歸依之相，必有，宜將出賣，便順正論通文。第四制者。其戎仗軍器，本妨慈道，有國不獲已而設，用擬非虞，出道本厭。今欣彌成過本，或惡戒之數，或生刀兵之劫，現未俱損，義豈停留。宜打破焚除用傾踵惡。第五制者，金銀寶重，錢穀利深。能開不義之門，正塞清昇之道。故經律同悲滅法，道俗俱知穢心，準論差人棄之，顯強不淨之業。然律通時議，意在革愆，生則說淨付他俗人掌護，死則收入常住任委綱維。

The previous five items are all included under heavy property, and they are the foremost causes of incurring criticism and obstructing the Way. First, regarding agricultural affairs: even despised worldly literati do not look upon them, much less the world-transcending fivefold assembly; rationally they should not be overseen by one's own person. Thus, the Dazhidulun states: "Inferior wrong livelihood refers to plowing fields and planting crops to obtain profit and maintain life; only when free from such undertakings is it called right livelihood." Now, personally engaging in manual labor or teaching others to plant is an evil conduct that corrupts families, generates faults, obstructs the Way, and brings especially grave defilement and censure; hence it is classified as heavy property. As for the second prohibition: the lives of humans and livestock require sustenance and support; a bhikṣu holds high and pure conduct, aiming high to benefit far and wide. If humans and animals gather together now, matters of filth and disorder become profound; if worldly matters are still performed and maintained, how can this form a bridge to entering the Way? Since labor and weariness apply to both, they are surrendered to the saṅgha, and there are many avenues for retaining or releasing them, as in the earlier rulings. As for the third prohibition: instruments of music and licentiousness are inherently not things to be harbored by the eyes and mind; if hearing their sounds is already prohibited as an offense, how could viewing them with the eyes be without guilt? The primary regulation forbids bodily contact in order to dispel attachment. If one now personally beats and plays them, the reason is intoxication; thus there are weeping, shedding tears, physical collapse, and mental agitation, which worldly people call actors and performers, and truly for good reason. Since the bans of the Way are strictly closed against this and the faults and excesses are especially profound, rationally they should be burned and destroyed to signify correction. However, for worldly people to generate joy, release anger, and dispel confusion, there is a slight condition for making offerings and merit, showing a modest sign of taking refuge; if there are such, they should be sold, which accords with the general text of the orthodox treatises. As for the fourth prohibition: military weapons inherently obstruct the way of compassion; states institute them only out of necessity to prepare against the unexpected; leaving the world inherently involves abhorring them. To delight in them now all the more becomes the root of faults, belonging either to the number of evil precepts or generating kalpas of warfare; harmful in both the present and future, on what principle could they be kept? They should be smashed, burned, and eliminated to uproot continuing evils. As for the fifth prohibition: gold and silver are prized and heavy, and money and grain yield deep profit. They can open the gate of unrighteousness and directly block the path of pure elevation. Therefore, both sūtras and vinayas lament the destruction of the Dharma over them, and both monastics and laity recognize the defilement of the mind; according to the treatises, one should assign someone to discard them, highlighting how intensely impure this karma is. However, the Vinaya accommodates deliberations of the times, with the intention of rectifying faults: during life, one performs vikalpanā and hands them over to other laypeople to manage and guard; upon death, they are collected into the permanent property and entrusted to the administrators.