四分律行事鈔資持記 1.172

1.172

二中。發趣者，發謂起行，趣謂所期。萬行舉其大數。宗是尊義主義。萬行之中，戒為尊主。所以然者，有多義故。一由資始故，二有期誓故，三有本體故，四攝境遍故，五止作統故。餘行無此，故為卑為賓耳。故下，引證。《古記》云：即《善生經》，然與戒本序語意相涉。上句總彼兩句，故云等也。戒以足喻，頗符發趣之義。然從權意，且指人天；須知所趣實通五乘，如前已辨。

In the second part: 'Setting out'—'setting' means initiating practice, and 'out' means what is aimed for. 'Ten thousand practices' mentions the general number. 'Principal' (宗) has the meaning of venerable and primary. Among the ten thousand practices, the precepts are the venerable and primary. Why this is so is due to many reasons: first, because they provide the beginning; second, because they involve vows; third, because they possess an original essence; fourth, because they encompass objects universally; fifth, because prohibition and performance are all-governing. Other practices lack these, and therefore are base and secondary. 'Therefore...' and following cites proof. The Ancient Record says: it is the Sujāta-sūtra, but its meaning relates to the preface of the prātimokṣa. The first line summarizes those two lines, hence it says 'and so forth'. Comparing the precepts to feet quite corresponds to the meaning of setting out. However, following the provisional intention, it temporarily points to humans and devas; one must know that what is aimed for actually extends to the five vehicles, as was already distinguished above.