四分律行事鈔資持記 1.160

1.160

結誥中，初二句指所誥人。清身謂志樂建修。圓果即心期極證。無下一句，誡輕易。必下，教用意。專志者，有所詣也。攝慮者，無異想也。契謂心會前法，入即納法歸心。滯，礙也。故下，引證。即《涅槃》十八卷，彼云：云何念戒？菩薩思惟有戒不破不漏不壞不雜（不破即四重，不壞即餘戒；不漏不雜，即重輕方便，此依北遠疏。），雖無形色而可護持（非色）；雖非觸對，善修方便，可得具足（非心）；諸佛菩薩之所讚歎，是大方等大涅槃因。此證重心領納，有戒何疑。

In [the section] "Concluding Admonition," the first two lines point out the persons being admonished. "Purifying the body" means having an aspiration that delights in establishing practice. "Consummate fruit" means the mind expecting ultimate realization. The single line starting with "do not" warns against taking it lightly. From "must" onward, it teaches how to direct the mind. "Single-minded aspiration" means having an aim. "Gathering thoughts" means having no stray thinking. "Harmony" means the mind meeting the preceding Dharma; "entering" means receiving the Dharma into the mind. "Stagnation" means obstruction. From "hence" onward, it cites proof. This is from the eighteenth fascicle of the Mahāparinirvāṇa-sūtra, where it says: "What is meant by mindfulness of the precepts? The bodhisattva contemplates that there are precepts that are unbroken, unpunctured, undistorted, and unmixed (unbroken refers to the four pārājikas; undistorted refers to the remaining precepts; unpunctured and unmixed refer to the serious and minor preparatory stages; this follows Beiyuan's commentary); though lacking physical form, they can be guarded and maintained (neither form); though not objects of touch, through skillfully cultivating preparatory stages they can be made complete (nor mind); praised by the buddhas and bodhisattvas, they are the cause of the great mahāvaipulya Mahāparinirvāṇa." This proves that when received with a serious mind, what doubt could there be that the precepts exist?