四分律行事鈔資持記 1.174

1.174

小乘論中，《成實》三喻。柱喻依持，郭喻防禦，印喻為人所信。初言道品，即是慧學。次第增深，隨有所見，故如樓觀，即三十七品。四念處（一身不淨，二受是苦，三心無常，四法無我。破四顛倒，即是念處。）、四正勤（一已生惡令斷，二未生惡不生，三未生善令生，四已生善令增長，於正道中勤行故也。）、四如意足（一欲，二精進，三心，四思惟。所願皆得，故名如意。）、五根（一信，二精進，三念，四定，五慧。竝取能生，故名為根。）、五力（即上五根，望能壞有漏不善故名力。）、七覺分（一擇法，二精進，三喜，四除，五捨，六定，七念。無學實覺，七事能到，故名覺分。）、八正道（一見，二思惟，三語，四業，五命，六精進，七念，八定。八竝離邪為正，能通涅槃名道。）。二禪定者，顯是定學。定以防心，抑制妄動，故喻如城。即同《遺教》喻堤塘也，謂四禪四空定及餘無漏諸禪三昧。戒為郭者，郭謂外城。三入眾者，即屬戒學；謂羯磨說戒二種僧中，具戒清淨方可預故。下二句結勸。

Among Hīnayāna treatises, the Tattvasiddhi has three metaphors: a pillar illustrates relying and supporting; an outer wall illustrates defense; a seal illustrates being trusted by people. The first mentions the factors of the path, which is the study of wisdom. Progressively increasing in depth according to what is perceived, it is therefore like a multistoried tower, namely the thirty-seven factors: the four applications of mindfulness (first, the body is impure; second, feelings are suffering; third, the mind is impermanent; fourth, dharmas are without self; destroying the four inversions is precisely the applications of mindfulness); the four right exertions (first, to cause arisen evil to be severed; second, to prevent unarisen evil from arising; third, to cause unarisen good to arise; fourth, to cause arisen good to increase; striving in the right path, hence so called); the four bases of psychic power (first, zeal; second, vigor; third, mind; fourth, investigation; whatever is wished is attained, hence called as-one-wishes); the five roots (first, faith; second, vigor; third, mindfulness; fourth, concentration; fifth, wisdom; all taking the sense of being able to generate, hence called roots); the five powers (precisely the above five roots, named powers in view of their ability to destroy contaminated non-virtue); the seven factors of awakening (first, analysis of dharmas; second, vigor; third, joy; fourth, pliancy; fifth, equanimity; sixth, concentration; seventh, mindfulness; the true awakening of those beyond training, attained through these seven matters, hence called factors of awakening); the eightfold noble path (first, view; second, thought; third, speech; fourth, action; fifth, livelihood; sixth, effort; seventh, mindfulness; eighth, concentration; all eight leave behind the heterodox to be right, and being able to lead to nirvāṇa are called the path). Second, meditative absorption shows the study of concentration. Concentration guards the mind and suppresses delusive movement, hence it is compared to a citadel. This is the same as the dyke metaphor in the Bequeathed Teaching, referring to the four dhyānas, the four formless concentrations, and other uncontaminated concentrations and samādhis. The precepts being the outer wall: guo (郭) means the outer wall of a citadel. Third, entering the assembly belongs to the study of the precepts; meaning that within the two kinds of Saṅgha—karmas and poṣadha—only those possessing pure precepts may participate. The next two lines conclude with an exhortation.