四分律行事鈔資持記 1.195

1.195

《五百問》，初敘阿難懷憂。乃至者，略阿難答云世間無師。佛言下，答有三段，竝指戒即是佛。所以然者，佛有生法二身。法身復二，一理法身，即所證理顯；二事法身，即五分德圓。生身有生滅，此二法身，即是常住。故馬鳴釋於我滅後珍敬木叉云：示現不盡滅，法身常住世間，作究竟度故。是知佛本無身，全是積劫修成功德之聚；還以己德開示群生，故名為戒；當知此戒即是如來，故云若我在世無異此也。苟迷此旨，佛語何通？後學至此，宜切注意。初示親臨。法實不來，高座演說，有同來故。又言下，二顯同體，初正示。文中敬念持護，竝同於佛。如下，喻顯。飲水殺蟲者，合上任運兩得之意。智者勿責喻。又如下，三明面對。良以一聞淨戒，體用高深，即是如來不漏果德，故云見也。

In the Five Hundred Questions, it first recounts Ānanda harboring anxiety. “And so forth” abbreviates Ānanda's answer stating that the world is without a teacher. From “The Buddha said”, the answer has three sections, all pointing out that the precepts are indeed the Buddha. Why is this so? The Buddha has two bodies: the physical body and the Dharma body. The Dharma body is further divided into two: first, the principle Dharma body, namely the manifestation of the realized principle; second, the phenomenal Dharma body, namely the perfection of the fivefold virtues. The physical body has birth and death, while these two Dharma bodies are eternally abiding. Therefore, Aśvaghoṣa explained “honoring and respecting the prātimokṣa after my parinirvāṇa” as: manifesting non-extinction, the Dharma body permanently abides in the world to accomplish ultimate deliverance. Hence we know that the Buddha originally has no physical form; he is entirely a collection of virtues accomplished through cultivation over accumulated kalpas. Using his own virtues to reveal them to sentient beings, it is called the precepts. One should know that these precepts are indeed the Tathāgata, hence it says “it would be no different from my remaining in the world”. If one is confused about this purport, how can the Buddha's words be understood? Later students arriving here should pay close attention. First, it shows personal presence: although the Dharma does not actually come, expounding from the high seat is equivalent to coming. From “furthermore”, the second reveals identical essence, first directly showing it: in the text, revering, recollecting, maintaining, and protecting are all identical to the Buddha. Below, from “like”, it is revealed by analogy: drinking water and killing bugs matches the above meaning of naturally obtaining both; the wise should not fault the analogy. Furthermore, as below, the third clarifies face-to-face encounter: truly, because once one hears the pure precepts, their essence and function are lofty and profound, being none other than the Tathāgata's non-outflow fruitional virtue, hence it says “seeing”.