四分律行事鈔資持記 1.185

1.185

大乘論，《智論》釋《般若經》，具云《大智度論》。今引第十四。文為五段，初二句舉果總勸。大利如上二經。一切下，二敘功勸。諸德根及下善法處，同前大地喻也。出家要者，同前《華嚴》文也。如下，舉世二物，喻令護惜。又下，三約無戒損失勸，上舉三喻。若下，法合。好果語通五乘，對前大利，須指佛果。若棄下，四舉無益苦行勸。文列諸外道法。袈裟語通，或即外道服，或可外道僣著袈裟；如販賣戒，外道與跋難陀袈裟相易，為戒緣起。或可通名不受佛戒之人，不專外道。人雖下，五約現報勸，初明生前報。上二句標持人。香聞下三句，即戒本中名譽樂；香喻美德外揚，為他所聞。所願一句，即利養樂。此謂戒德所感，非求而得之。持戒下，次明臨終報。準《俱舍》中，人命終時，三大次解；火大解時，令心躁悶，翻睛吐沫；水大解時，形體洪腫，筋脈爛壞。（此相必受惡報。）風大解時，瞥爾命終，不知不覺；地大堅重，不能解也。（生時由此三大，支節連持。此三既散，支節即死。故云解也。）今取最後，故舉風大；能解支節，故喻如刀。（或云風輕利故，或云楚痛如刀傷故。）心不怖者，淨業熏習，正念現前；毀戒惡露，懷憂心怖。

Mahāyāna treatises: the Zhilun comments on the Prajñā-sūtra, and is called in full the Dàzhìdù lùn (Mahāprajñāpāramitopadeśa). Here, the fourteenth fascicle is cited. The text consists of five sections: the first two lines adduce the fruit to give a general exhortation. The great benefit is as in the two sūtras above. From "All..." onward, the second section narrates the efficacy to exhort. "The root of all virtues" and "the place of good dharmas" below are identical to the earlier metaphor of the great earth. "The essential of leaving household life" is identical to the earlier text of the Avataṃsaka. Below "Like...", two worldly objects are adduced as metaphors urging protection and care. Below "Moreover...", the third section exhorts with reference to the loss and damage of being without precepts, with three metaphors adduced above. Below "If...", they are matched with dharmas. The phrase "good fruit" applies generally to the five vehicles, but in contrast to the earlier "great benefit", it must refer to the fruit of buddhahood. Below "If one abandons...", the fourth section exhorts by adducing useless ascetic practices. The text lists various non-Buddhist practices. The word kāṣāya has broad application: it may refer to non-Buddhist garments, or perhaps non-Buddhists usurping the wearing of kāṣāyas, as in the precept on trade where a non-Buddhist and Upananda exchanged kāṣāyas, which was the origin of the precept. Or it may broadly designate those who have not received the Buddhist precepts, not strictly non-Buddhists. Below "Although a person...", the fifth section exhorts with reference to present retributions: first, it clarifies retributions during life. The upper two lines mark the person who maintains [the precepts]. The three lines below "Fragrance smelled..." are the joy of fame in the Prātimokṣa; fragrance is a metaphor for fine virtue spreading abroad to be heard by others. The single line "what is wished for" is the joy of material support. This means what is karmically evoked by the virtue of the precepts, not obtained through seeking. Below "Maintaining precepts...", next it clarifies retributions at the time of death. According to the Abhidharmakośa, when a person dies, three great elements dissolve in succession: when the fire element dissolves, it causes the mind to become agitated and suffocated, the eyes to roll back, and foam to be vomited; when the water element dissolves, the body swells greatly, and the sinews and vessels rot away. (These marks necessarily entail evil retributions.) When the wind element dissolves, in an instant life ends, without awareness or perception; the earth element is solid and heavy, and cannot dissolve. (During life, the joints and limbs are held together by these three great elements. Once these three disperse, the joints and limbs die. Hence it is said to "dissolve".) Here the last is taken, hence the wind element is adduced; because it can sever the joints and limbs, it is compared to a knife. (Some say because the wind is swift and sharp, or because the piercing pain is like a knife wound.) As for "the mind is not afraid": through the perfuming and cultivation of pure karma, correct mindfulness appears before one; whereas with the evil exposure of broken precepts, one harbors grief and the mind is afraid.