四分律行事鈔資持記 1.154

1.154

勸持中，初科，明出家之人所務唯二：一須稟戒，二當學道。初中，上句標人。凡謂非一。廁預者，對下沐心，即指身口。佛法深妙，有信得入，故曰玄門。克下，示所學。克猶必也。清禁即戒法。戒防七業，故不容非。二學道中。初句標人。正道清澄，洗沐塵垢，故喻如水。慕下，明所修。慕即志念。出要即指定慧。定靜慧明，不隨塵欲，故無染世。上約三學，事理業惑，相對以明。乃知出家之士，義無偏學；專事昧道，未異凡流；樂道忘事，何由修證？上是對明三學。故下，合示兩利，初二句正示。德益時者，外用無非，住持生善，成利他也。超塵網者，寡欲絕累，成自利也。良下，推其所以。上二句顯利他之功，本由淨戒；下二句明自利之德，實因定慧。法即是戒，道即定慧。

In exhorting maintenance: the first section explains that those who leave the household life have only two tasks: first, they must receive the precepts; second, they should study the Path. In the first part, the upper line designates the person. 'General' means not just one. 'To participate' corresponds to washing the mind below, pointing directly to body and speech. The Buddha Dharma is profound and wondrous; entering it requires faith, hence it is called 'the mysterious gate'. From 'definitely' downward shows what is studied. 'Definitely' means must. 'Pure prohibitions' refers to the precept-dharma. Precepts guard against the seven karmas, hence they do not tolerate wrongdoing. In the second, studying the Path: the first line designates the person. The true Path is clear and pure, washing away defilements, hence it is likened to water. From 'aspire' downward clarifies what is cultivated. 'Aspire' means intent and mindfulness. 'Essential exit' points specifically to samādhi and wisdom. Samādhi is tranquil and wisdom is bright; not following worldly desires, they do not taint the world. The above explains the three trainings, phenomena and principle, karma and afflictions, in mutual contrast. One thus knows that for a gentleman who has left the household life, there is no justification for one-sided study: focusing solely on phenomena obscures the Path, differing not from common worldlings; delighting in the Path while forgetting phenomena, by what means could one cultivate and realize? Above was the contrasting explanation of the three trainings. From 'therefore' downward shows the combined two benefits; the first two lines directly show them. 'Benefiting the times with virtue' means that outer function is free from wrongdoing, maintaining [the Dharma] and generating good, accomplishing benefit for others. 'Transcending the worldly net' means having few desires and severing entanglements, accomplishing self-benefit. From 'truly' downward traces their cause. The upper two lines reveal that the merit of benefiting others fundamentally stems from pure precepts; the lower two lines explain that the virtue of self-benefit actually arises from samādhi and wisdom. 'Dharma' is the precepts, and 'Path' is samādhi and wisdom.