四分律行事鈔資持記 1.161

1.161

徵釋中，初科；上二字，徵上所受，發下開章。但下，釋意。初敘廣；且下，示要。初中，上二句據法明廣。五、八、十、具，四位不同；或約業者，七支種類也；或從制者，重輕篇聚也。軼（徒結反，又音逸。），車相交過，喻其多貌。次二句約心明廣。即上四位各有三品。若下二句，就境明廣。情及非情，不可數故。示要中。樞即門樞，亦取要義。欲達四科，先須略示。聖人制教名法，納法成業名體，依體起護名行，為行有儀名相。有云未受名法，受已名體；今謂不然。法之為義，貫徹始終，安有受已不得名法。須知下三從初得號，是故一一皆得稱戒。或可竝以法字貫之，方顯體及行相，非餘泛善。問：所以唯四，不多少者？答：攝修始終，無缺剩故。隨成一行，四義整足；言有次第，行不前後。問：法之與體，同異云何？答：《業疏》云：體者戒法所依之本。是則法為能依，體是所依，不可云同。又云：戒體者，所謂納聖法於心胸，即法是所納之戒體。據此不可云異。應知言法未必是體，言體其必是法。不即不離，非同非異。問：行相何異？答：三業分之。

In [the section] "Questioning and Explaining," there is the first subsection; the first two characters question what was received above and introduce the subsequent chapter outline. From "only" onward, it explains the intention. First it recounts the broad; from "briefly" onward, it points out the essential. In the first part, the top two lines clarify the broad based on the Dharma. The four levels of five, eight, ten, and full [precepts] are distinct; or they are according to actions, which are the categories of the seven paths of action; or they are according to prohibitions, which are the serious and minor categories and classes. Yi (tu-jie pronunciation, also pronounced yi) means carriages crossing paths, a metaphor for their great multiplicity. The next two lines clarify the broad based on the mind. That is, the four levels above each have three grades. The two lines from "if" onward clarify the broad in terms of the realm. Sentient and non-sentient things cannot be counted. In pointing out the essential: a pivot is the door's pivot, also adopting the meaning of what is essential. To understand the four categories, one must first briefly indicate them: the sages establishing the teaching is called Dharma; receiving the Dharma to form karma is called essence; giving rise to protection based on the essence is called practice; practice having deportment is called mark. Some say before reception it is called Dharma, and after reception it is called essence; I say this is not so. The meaning of Dharma runs through from beginning to end; how could it be that after reception it cannot be called Dharma? One must know that the latter three derive their names from the first, and therefore each can be called a precept. Or they may all be permeated by the word "Dharma," so as to manifest that essence, practice, and marks are not other generic goods. Question: Why are there only four, neither more nor less? Answer: Because they subsume the beginning and end of cultivation without lack or excess. Whenever one practice is completed, the four meanings are fully complete; while spoken in sequence, the practice is not sequential. Question: What is the difference and sameness between Dharma and essence? Answer: The Karma Commentary states: "The essence is the foundation on which the precept-Dharma relies." Thus the Dharma is that which relies, and the essence is that upon which it relies; they cannot be called the same. It also states: "The precept-essence means receiving the noble Dharma into the mind and chest; thus the Dharma is the precept-essence that is received." According to this, they cannot be called different. One should know that what is called Dharma is not necessarily essence, but what is called essence must be Dharma. They are neither identical nor separate, neither the same nor different. Question: How do practice and marks differ? Answer: They are distinguished by the three karmas.