四分律行事鈔資持記 1.166

1.166

正示中三，初二句示戒量。法界者，十界依正也。塵沙者，喻其多也。二諦者，佛所立教也。此謂約境顯戒，故云等法。以己下，正明心相。初句立誓盡一形壽，次句通包禮敬陳詞身口二業；善下，明屏絕妄念；測下，明心法相應。測思者，成業之本，得戒之因；三品心中，隨發何等。明慧者，反照心境，如理稱教，而非倒想妄緣前境。或以四字別解者，測謂發心，思即緣境，明謂有記，慧即檢察。上明用心，下明合法。由上起心，必須遍緣塵沙等境；法從境制，量亦普周；心隨法生，法廣心遍；心法相應，函蓋相稱，故云冥會。冥，暗；會，合也。法猶在境，以心對望，故云前法；下云彼法，義亦同然。以此下，明納體，初二句躡上冥會。於下，明法隨心起。法是無情，由心緣故，還即隨心；故三羯磨時，初動於境，次集於空，後入於心；法依心故，名為法體。領下，示體所在。若據當分，體是非心；不顯所依，體與心異。今言在心，乃取圓意，即指藏識為所依處。此之二句，正示無作；昔人反云此是作體，安有心中但領作耶！問：若是無作，即是所發，何以前文指如通論？答：此中但言領納在心，不明所納是色非色。故指如彼，〈釋相〉廣明。問：前云正顯能領心相，豈非作戒？答：此謂以作顯無作耳。問：何不直示無作，而明心相者？答：能領之心，發體正要。獨茲曲示，餘竝無文。若乃考得法之元由，決所受之成否；苟迷此旨，餘復何言。或無記妄緣，或泛爾餘善；一生罔象，畢世遲疑；無戒滿洲，聖言有旨。故茲提示，義不徒然。

In [the section] directly showing [the precept-essence], there are three parts. The first two lines show the scope of the precepts. 'Dharma-realm' refers to the conditioned environment and sentient beings of the ten realms. 'Grains of dust and sand' is a metaphor for their great number. 'Two truths' refers to the teaching established by the Buddha. This means manifesting the precepts with reference to the objects [toward which they are directed]; hence it says 'equal dharmas'. 'Taking one's own...' and following lines directly explain the state of mind. The first line establishes the vow for the span of one's entire life. The next line comprehensively encompasses the two physical and verbal karmas of paying homage and reciting the declaration. 'Good...' and following explains cutting off delusive thoughts. 'Fathoming...' and following explains the mutual correspondence between mind and Dharma. 'Fathoming and thinking' is the root of bringing karma to completion, the cause of obtaining the precepts; whichever is generated among the three grades of mind. 'Clear wisdom' means introspectively illuminating mind and object, being in accord with the principle and matching the teaching, rather than perversely conceiving and falsely taking the preceding object as a condition. Alternatively, some explain the four characters separately: 'fathoming' means generating the aspiration, 'thinking' means taking the object as condition, 'clear' means having mindfulness, and 'wisdom' means examining and scrutinizing. The above explains the application of mind, and the below explains conforming with the Dharma. Because the mind is generated from the above, it must universally take as conditions objects as numerous as grains of dust and sand; since the Dharma is instituted based on objects, its scope is also all-pervasive; the mind arises following the Dharma, and because the Dharma is vast, the mind is all-pervading; mind and Dharma correspond to each other, fitting together like a box and its lid, hence it is said to 'coalesce implicitly'. 'Implicit' means obscure [to the senses]; 'coalesce' means unite. The Dharma still resides in the objects, and viewed in relation to the mind, it is therefore called the 'prior Dharma'; below it says 'that Dharma', and the meaning is the same. 'By means of this...' and following explains receiving the essence; the first two lines follow upon the aforementioned implicit coalescence. 'In...' and following explains that the Dharma arises following the mind. The Dharma is insentient, but because it is conditioned by the mind, it immediately follows the mind; therefore, at the time of the three karmas, it first stirs from the object, then gathers in the open air, and finally enters the mind; because the Dharma relies on the mind, it is called the 'Dharma-essence'. 'Receiving...' and following indicates the location of the essence. If based on the primary classification [of the Nominal Designation School], the essence is non-mental; without revealing that upon which it relies, the essence is distinct from the mind. Now in saying that it resides in the mind, it adopts the perspective of the Perfect [Teaching], which points to the storehouse consciousness as the relying base. These two lines directly indicate the unmanifest [essence]; former masters conversely claimed that this was the manifest essence—how could the mind merely receive the manifest! Question: If it is the unmanifest, which is what is generated, why did the previous text refer to general treatises? Answer: Here it merely says 'receiving and accommodating within the mind', without clarifying whether what is received is matter or non-matter. Therefore it refers to those treatises, and it is extensively clarified in the 'Explanation of Characteristics'. Question: The preceding text said that it directly reveals the mental characteristics of that which can receive; is this not the manifest precept? Answer: This means revealing the unmanifest by means of the manifest. Question: Why not directly show the unmanifest, but instead clarify the mental characteristics? Answer: The mind that can receive is the direct essential for generating the essence. It is detailed specifically here, whereas elsewhere there is no such text. If one investigates the origin of obtaining the Dharma and determines the success or failure of what is received, if one is blind to this principle, what else is there to say? If one either falsely conditions through the non-defined or vaguely practices ordinary virtues, one will remain nebulous for a lifetime and vacillate till the end of one's days; that people without precepts fill the continent is a meaningful saying of the sages. Therefore, bringing this to attention here is by no means in vain.