四分律行事鈔資持記 1.11.3

1.11.3

），二匡眾住持事（僧網），三接物提誘事（受戒、師資），四檢察清心事（說戒、自恣），五靜緣策修事（安居）中卷四篇，有二事：初專精不犯事（篇聚、釋相、持犯），二犯已能悔事（懺篇）下卷十四篇分八事：初內外資緣事（二衣、四藥、鉢器），二節身離染事（對施、頭陀），三卑己謙恭事（僧像），四外化生善事（訃請、導俗），五待遇同法事（主客、瞻病），六日用要業事（雜行），七訓導下眾事（沙彌及尼），八旁通異宗事（諸部）。 是則一部始終所詮行相，無非三業鼓動方便緣搆而成，故云行事。 首題標此，特異群宗； 本設化根源，正教詮宗骨。 反光九代，斯言不虛。 故序云顯行世事，方軌來蒙者，百無一本。 此乃一家大要，遍見諸文。 凡預學宗，彌須詳練； 苟迷斯旨，餘復何言！ 問：準下持犯，事法兩分； 今唯題事，則非攝法？ 答：彼明止作，各攝分齊，故須兩分。 今望運造，無問事法，通歸事耳。 問：題云行事，下云三行； 語音別召，同異云何？ 答：行據造修，行取成德。 由行成行，語別義同。 莫非流入行心，緣構成業也。 鈔者，有二義：一採摘義，二包攝義。 謂於三藏正文，聖賢遺記，採拾要當，以為文體。 下云撮略正文，即初義也。 彼文既廣，備錄則繁； 故於其間略提首後，詞省理足； 下云包括諸意，即次義也。 至第十門，當自廣說。 序有三訓，隨義以釋。 《爾雅》云：東西牆謂之序，如世牆序在堂奧之外，即喻序文冠一鈔之表，此端序義也。 二序即訓敘，謂撰述始終十門例括，三行條流； 使一部文義，歷然不混，此即次序義也。 三訓緒者，如繰繭得緒，則餘絲可理； 學者觀序，則諸篇可求，此謂由序義也。 一言標序，三釋並通。 問：昔云總別兩序，其義如何？ 答：首標一題，那云兩序！ 今所不取，略言三失。 凡言總別，共彰一事； 如持犯總別、二衣總別之例。 今序不爾，前明製撰成文，後括諸篇大義； 前後敵異，總別焉成。 若以十門不同而云別者，則總義持犯所列七門，亦應是別； 戒業二疏，各有總義，並列多門，例難亦爾。 此則全無總別之義，為失一也。 又倣經宗通別二序，且經中通序，通於諸經，別則簡於餘典。 今此鈔序，為通何文？ 為簡何典？ 又以總序為發起，別序為證信者； 且彼經家，通是證信，別為發起； 今則反之，一何顛亂。 若言準彼得云兩序者，彼以通他局此之異，經後經前不同，證信使百世無疑，發起顯教非徒設。 科分二序，其意在茲。 考此序文，全非比擬。 妄引彼例，為失二也。 且鈔以十門統其大綱，又云此之十條並總束諸門等，是則十門全無別義； 不曉文旨，為失三也。 今申正解，對下三十別篇，止可通云總序。 於一序中，大分三段。 前明著述，但敘能詮之文。 中列十門，乃括諸篇之義。 文義二種，並屬教收。 教不徒然，指歸濟行。 故後分三行，統攝群機。 一序始終，教行斯足。 略示大要，餘在臨文。 題下注字，顯上別名，容含多意。 一者異古。 下斥古云：顯行世事，方軌來蒙，百無一本； 今標行事，得律宗旨。 二謂揀濫。 古師撰述，皆云四分律鈔疏等； 故加別目，知非餘者。 三為釋疑。 疑云宗律撰鈔，但以所宗立題可矣，何必更參刪繁等語； 若不注顯，疑情不決故也。 中下兩卷，語別意同。

); second, matters of guiding the assembly and maintaining [the Dharma] (Monastic Regulations); third, matters of receiving beings and guiding them onward (Ordination, Teacher and Disciple); fourth, matters of examination and purifying the mind (Poṣadha, Pravāraṇā); fifth, matters of quieting conditions and encouraging cultivation (Vassa). The four chapters of the middle fascicle contain two matters: first, matters of dedicated vigilance and non-violation (Chapters and Classes, Explaining the Marks, Maintenance and Violation); second, matters of being able to repent after having violated (Repentance Chapter). The fourteen chapters of the lower fascicle are divided into eight matters: first, matters of inner and outer supporting requisites (Two Robes, Four Medicines, Almsbowl and Utensils); second, matters of disciplining the body and abandoning defilement (Facing Offerings, Dhūta); third, matters of humbling oneself with modesty and respect (Monastic Images); fourth, matters of converting outsiders and generating goodness (Funerals and Invitations, Guiding the Laity); fifth, matters of receiving and treating peers in the Dharma (Host and Guest, Caring for the Sick); sixth, matters of daily essential duties (Miscellaneous Practices); seventh, matters of instructing lower assemblies (Śrāmaṇeras and Nuns); eighth, matters of broadly comprehending other schools (Various Schools). Thus, the aspects of practice explained throughout the entire work from beginning to end are nothing other than the preparatory conditions set into motion and formed by the three karmas; therefore it is called 'Transactions' (Xingshi). Placing this at the head of the title distinguishes it uniquely from all other traditions; it is the root source of the original institution of the teachings, the essential backbone expounded by the orthodox doctrine. Reflecting light over nine generations, these words are by no means empty. Hence the preface states: 'As for revealing the practices of worldly affairs to provide a standard track for future novices, not one in a hundred exists.' This is the great essential of our school, seen everywhere throughout the texts. All who partake in studying this school must investigate and practice it thoroughly; if one is blind to this principle, what more can be said! Question: According to [the section on] maintenance and violation below, matters and dharmas are divided into two; now that only 'matters' is placed in the title, does it not fail to subsume 'dharmas'? Answer: In that passage, when explaining cessation and performance, each subsumes its own scope, hence they must be divided into two. Here, looking toward their activation and execution, regardless of whether they are matters or dharmas, they all broadly resolve into 'matters.' Question: The title says 'Transactions' (xíngshì), while below it mentions the 'three practices' (sānxíng); their pronunciations and designations differ, so what are their similarities and differences? Answer: Xíng refers to execution and cultivation; xìng denotes the perfected virtue. It is by means of cultivation that virtue is perfected; the words differ, but the meaning is the same. None fails to flow into the practicing mind and assemble conditions to form karma. 'Manual' (chāo) has two meanings: first, the meaning of extracting; second, the meaning of subsuming. That is, from the authentic texts of the Tripiṭaka and the bequeathed records of the noble and wise, it extracts what is essential and appropriate to serve as the textual substance. Below, it says 'summarizing the authentic texts,' which is this first meaning. Since those texts are vast, recording them fully would be cumbersome; therefore, between them, it briefly highlights the head and the tail, with economical phrasing and complete reasoning; below, it says 'encompassing all meanings,' which is this second meaning. When we come to the tenth section, this will be explained at length. 'Preface' (xù) has three glosses, explained according to their meanings. The Erya says: 'The east and west walls are called xù.' Just as in the world the side-hall walls stand outside the inner chamber, this metaphorically illustrates that the preface stands at the head of the manual; this is the meaning of xù as 'preface/threshold' (duānxù). Second, xù is glossed as 'narration' (xù), meaning the narration of the compilation from beginning to end, comprehensively framing it with the ten sections and tracing the lineage of the three practices, so that the text and meaning of the entire work are distinct and not confused; this is the meaning of xù as 'sequence/narration' (cìxù). Third, when glossed as 'clue/thread' (xù), it is like unwinding a cocoon: when one grasps the thread-end, the rest of the silk can be put in order; when students observe the preface, all the chapters can be sought out; this is the meaning of xù as 'inception/source' (yóuxù). A single word designates the preface, and all three explanations apply. Question: Formerly it was said that there are two prefaces, general and particular; what is the meaning of this? Answer: A single title is set at the head, so how could there be two prefaces! I do not accept this now, and will briefly state three errors. Whenever 'general and particular' are spoken of, together they clarify a single matter, like the examples of the general and particular of maintenance and violation, or the general and particular of the two robes. The present preface is not like that: the earlier part clarifies the compilation and composition of the text, while the latter part encompasses the general meaning of all the chapters; the earlier and latter parts are diametrically different, so how could 'general and particular' be established? If one says it is particular because the ten sections differ, then the seven sections listed in the general meaning of maintenance and violation should also be particular; the Precept Commentary and Karma Commentary each have general meanings and both list multiple sections, and the same objection would apply. That this completely lacks the meaning of general and particular is the first error. Furthermore, it imitates the general and particular prefaces of the sūtra traditions. Yet in the sūtras, the general preface applies generally to all sūtras, while the particular distinguishes [that sūtra] from other scriptures. For what text does this preface to the manual apply generally? From what scripture does it distinguish it? Moreover, to take the general preface as the launching cause and the particular preface as the testimony of credibility: in the sūtras, the general serves as the testimony of credibility and the particular serves as the launching cause; here it would be reversed, which is utterly disorderly. If one claims that by analogy with those it can be called two prefaces, [one should note that] in those texts, through the difference between applying generally to others and being restricted to this text, and the difference between being placed before or after the sūtra, the testimony of credibility ensures freedom from doubt for a hundred generations, and the launching cause reveals that the teaching was not established in vain. The division into two prefaces was intended for this reason. Examining the text of this preface, it cannot be compared to that at all. Falsely adducing that precedent is the second error. Furthermore, the manual uses the ten sections to unify its broad outlines, and also states that these ten items together summarize all the divisions, meaning that the ten sections have no particular meaning whatsoever; failing to understand the purport of the text is the third error. Now, to offer the correct explanation: contrasted with the thirty distinct chapters below, it can only be collectively called the general preface. Within this one preface, it is broadly divided into three passages: The first clarifies the authorship, simply narrating the expressive text. The middle lists the ten sections, encompassing the meaning of all the chapters. Both text and meaning are subsumed under the teaching. The teaching is not empty; its aim is to assist practice. Therefore, it subsequently divides into the three practices, comprehensively gathering all capacities. Throughout the one preface from beginning to end, teaching and practice are thus complete. I have briefly shown the essentials; the rest will be addressed as we come to the text. The annotated characters beneath the title highlight the distinctive name above and contain multiple meanings: First, to differ from the ancients. Below, it reproaches the ancients, saying: 'As for revealing the practices of worldly affairs to provide a standard track for future novices, not one in a hundred exists.' Now, titling it 'Transactions' attains the fundamental purport of the Vinaya. Second, to distinguish it from the mixed. Ancient masters' works were all titled 'Four-Part Vinaya Manual,' 'Commentary,' etc.; therefore, adding this distinctive designation lets it be known that it is not those others. Third, to resolve doubts. The doubt says: in compiling a manual based on the Vinaya, it would suffice merely to establish the title based on what is relied upon; why must words like 'Eliminating the Cumbersome' be added? If it were not annotated and clarified, the doubting mind would remain unresolved. The middle and lower fascicles differ in wording but share the same meaning.