四分律行事鈔資持記 1.177

1.177

次科，初明尸羅。義含九種，故須皆以尸羅二字貫之。冷、池、纓、鏡、頭，此五從喻；夢、習、定、勢，此四從法。又第四明生定，鏡頭喻發慧，餘六當體是戒。又六中，初明體，二是所感，三即牽行，池謂滅惑，纓謂德彰，勢謂功勝。破戒熱是因中結業，三惡熱是果上受苦。纓絡者，論明世纓老少中年有好不好，戒纓則常好。如鏡者，鏡明則像現；戒淨，無我理顯。無我字，祖師加之。威勢中，初舉聖以明。如來德懾魔軍，威伏外道；若親在眾，破僧不成；強狠眾生，見即歸命。餘下，引事以證。論云：罽賓國有龍名阿利那，受性暴惡；住處近僧伽藍，數為暴害。時有五百羅漢共集，以禪定神力而不能遣；後有一人不入禪定，直彈指語言：賢善遠此處去，龍即遠去。諸羅漢問之。彼云：我不以禪定力，直以謹慎於戒；守護輕戒，猶如重禁。文中但以下，即引彼答，但束其詞耳。如頭者，頭則具納六塵，戒則總收眾善，故以喻焉。論中備對六塵，今舉初後，略其中間，故云乃至。今引足之，謂聞名身等義，嗅覺意華（即七覺支），甞出離無事寂靜三菩提味（三菩提翻正覺），覺禪定解脫等觸。苦是三界果相，故如色也。色陰等者，即餘四陰，論云：知總相別相。（總即心色。五陰則色總心別，十二入則心總色別，十八界心色俱別。）二守信者。以違本受，則為無信。三行，四器，二並從喻。

In the next section, first śīla is explained. Its meaning encompasses nine aspects, and so it must be pervaded throughout by the two words "śīla". Coolness, pool, necklace, mirror, and head—these five are taken from metaphors; dream, habit, samādhi, and power—these four are taken from dharmas. Furthermore, the fourth explains the arising of samādhi; the mirror and the head serve as metaphors for the generation of wisdom; the remaining six are precepts in their own essence. Again, among these six, the first explains the essence, the second is what is karmically evoked, the third impels practice, the pool means the extinguishing of defilements, the necklace means the manifestation of virtues, and power means superior efficacy. The heat of breaking precepts is the binding of karma in the causal stage; the heat of the three evil destinies is undergoing suffering in the resultant stage. As for the necklace, the treatise explains that worldly necklaces are good or bad in old age, youth, or middle age, but the necklace of precepts is always good. As for "like a mirror": when a mirror is bright, images appear; when the precepts are pure, the principle of non-self is manifested. The words "non-self" were added by the Patriarchal Master. Under "awe-inspiring power", it first adduces the Sage to make it clear: the Tathāgata's virtue intimidates the armies of Māra and his awe subdues the non-Buddhists; if he is personally present in the Saṃgha, causing a schism will not succeed; recalcitrant sentient beings take refuge the moment they see him. Below "Remaining...", events are cited to verify this. The treatise says: In the country of Kaśmīra, there was a nāga named Alina, whose nature was violent and evil; his dwelling was near a saṅghārāma, and he frequently caused violent harm. At that time, five hundred arhats assembled together, but with the spiritual power of their samādhi they could not expel him. Later, a person who did not enter samādhi merely snapped his fingers and said to him: "Good sir, go far away from this place!" The nāga immediately went far away. The arhats asked him about it. He said: "I did not rely on the power of samādhi, but simply on scrupulousness regarding the precepts; I safeguard minor precepts just as if they were major prohibitions." In the text, the phrase "Only by..." quotes his answer, merely condensing his words. As for "like a head": a head completely accommodates the six dusts [of the senses], and precepts comprehensively gather all goods, hence it is used as a metaphor. The treatise treats the six dusts in full; here, the first and last are mentioned while omitting those in between, hence it says "and so forth". Now I quote it in full: it means hearing the meaning of collections of names and so forth, smelling the flower of the factors of awakening (that is, the seven factors of awakening), tasting the flavor of the peace and stillness of renunciation and inaction which is sambodhi (sambodhi translates as correct awakening), and feeling the contact of samādhi, liberation, and so forth. Suffering is the resultant mark of the three realms, and is therefore like form. As for "the aggregate of form and so on", this refers to the remaining four aggregates. The treatise says: "Knowing the general marks and the particular marks." (The general refers to mind and form. In the five aggregates, form is general and mind is particular; in the twelve sense bases, mind is general and form is particular; in the eighteen elements, mind and form are both particular.) Second, "keeping trust": breaking what was originally received constitutes untrustworthiness. The third, practice, and the fourth, vessel, are both taken from metaphors.