四分律行事鈔資持記 1.1049

1.1049

次科，初顯示深益。佛囑累者，即上制法。而下，斥世不行，初指非。染下，彰失。污淨識者，輕法之源，實由染世；不聞正法，已是盲冥；況舉輕心，更招殃禍；欲令反本，其可得乎！於法無味者，積惡漸深，去道轉遠故。大法者，通目佛教。出家無益者，乖本意故。口下，斥言行相違。師徒義絕，揀從外道，不亦宜乎。《高僧傳》中。隋東川僧雲法師住寶明寺。以四月十五臨說戒時，乃白眾曰：戒本防非，人人誦得，何勞徒眾數數聞之。可令一僧竪義，令後生開悟。當時無敢抗者。訖於夏末，廢說戒事。至七月十五日早，將昇草座，失雲所在。大眾崩騰，四出追覓，乃於寺側三里許古塚間得之。遍體血流，如刀屠割。借問其故。云有一大丈夫執三尺大刀，厲色瞋雲改變布薩；刀膾身形，痛毒難忍。因接還寺，端情懺悔。乃經十載，說戒布薩。臨終之日，異香迎之，神色無亂，欣然而卒。此乃上智，故動幽呵；今時下愚，竟無顯驗；縱令永廢，反自安然；法滅於時，可用長歎！

In the next section: first, revealing the profound benefit. What the Buddha entrusted is the aforementioned regulated method. From “Yet...” downward, he rebukes the world for not practicing it. First, he points out the error. From “Staining...” downward, he manifests the failing. “Staining the pure consciousness”: the source of slighting the Dharma genuinely arises from worldly defilement; not hearing the true Dharma is already blindness and darkness, how much more so when raising a slighting mind, further inviting calamity! If one wishes to make them return to the origin, how could that be possible? “Finding no flavor in the Dharma”: because the accumulation of evil gradually deepens, and one moves ever further from the Way. “Great Dharma” is a general designation for the Buddha's teachings. “Going forth is of no benefit”: because it goes against the original intent. From “Mouth...” downward, he rebukes the contradiction between speech and action. When the relationship between master and disciple is severed, selecting them to follow non-Buddhists—is that not indeed fitting? In the *Biographies of Eminent Monks*: Dharma Master Sengyun of Dongchuan in the Sui dynasty lived at Baoming Monastery. Approaching the poṣadha on the fifteenth day of the fourth month, he addressed the assembly, saying: “The prātimokṣa prevents wrongdoing. Everyone can recite it; why trouble the assembly to hear it repeatedly? One bhikṣu may be ordered to propound a doctrine so that the younger generation may attain awakening.” At the time, no one dared oppose him. Up until the end of the summer, the matter of poṣadha was abolished. Early on the fifteenth day of the seventh month, as he was about to ascend the grass seat, Yun's whereabouts were lost. The great assembly rushed about, searching in all directions, and found him among ancient graves about three li beside the monastery. Blood flowed across his entire body, as if butchered and sliced by knives. When asked the reason, he said there was a great man holding a three-foot broadsword, who with a stern countenance angrily rebuked Yun for altering the poṣadha, mincing his body with the sword, causing unbearable, agonizing pain. Thereupon they brought him back to the monastery, where he repented with a sincere mind. For ten years, he recited the precepts and held the poṣadha. On the day of his death, strange fragrances welcomed him; his demeanor was undistracted, and he passed away joyfully. This was a man of superior wisdom, hence it stirred an unseen reprimand; the utter fools of the present day never experience any evident manifestation at all. Even if it were permanently abolished, they would instead remain self-satisfied. That the Dharma is destroyed in these times is truly cause for deep lamentation!