四分律行事鈔資持記 1.1048

1.1048

六中，初文。說戒本制，竟無能者，方誦經法。疏云：所以次者，戒制附相，切要易持；經授心識，託虛難攝；故隨時制，輕重不倫，各其致也。文中三位，初誦經法。語通無在，然須軌範行門，誡勒切要之者，頗符今用，故云餘教誡等。今藏中略教誡經，亦可依誦。（舊云《三千威儀經》者，文繁事碎，何由可誦；又云下卷令誦《勝鬘》佛藏。下明常時受持，亦非說戒時誦。）若全下，次令說偈。此即迦葉佛略教。注指阿含解者。下卷引云：上句戒具足清白之行，次句心意清淨，第三句除邪顛倒，末句去愚惑想。若不下，後略誡勅。詳此律意，未必愚暗而至於此。欲明住持之本，攝僧之要，必不可廢，故曲示之。

In the sixth [part], the first text: reciting the prātimokṣa is the root regulation; only when there is no one capable at all does one then chant sūtra teachings. The Commentary says: “The reason for this sequence is that the precept regulations are attached to outward marks, being crucial and easy to maintain; sūtras instruct the mental consciousness, relying on the incorporeal and being difficult to restrain. Therefore, they were regulated according to the times; their gravity and lightness are not equal, each having its rationale.” In the text there are three stages: first, chanting sūtra teachings. The wording is general without restriction, but it must be one that provides a standard for practice and crucially admonishes and restrains, which quite corresponds to present use; hence it says “remaining admonitions, etc.” The *Brief Admonition Sūtra* currently in the canon may also be relied upon for chanting. (Former scholars said it was the *Sūtra of Three Thousand Dignified Manners*, but its text is cumbersome and its matters trivial—how could it be chanted? Others said that the lower fascicle has one chant the *Śrīmālādevī* or *Buddhadhātukośa*; the lower fascicle clarifies regular upholding, not chanting at the time of poṣadha.) From “If entirely...” downward, next, having them recite a verse. This is the brief teaching of Kāśyapa Buddha. The note pointing to the *Āgama*’s explanation: the lower fascicle cites it as saying, the first line is having precepts endowed with immaculate conduct; the next line is the mind being pure; the third line is removing corrupt inverted views; the final line is getting rid of foolish and deluded thoughts. From “If not...” downward, finally, briefly admonishing. Examining the intent of this vinaya, it does not necessarily mean they were so foolish and dim as to reach this point. Wishing to clarify the foundation of upholding [the Dharma] and the essential means of gathering the saṃgha, it must never be abandoned, and hence he points it out in detail.