四分律行事鈔資持記 1.23

1.23

三中。因前異計，執諍紛紜，是非難定，遲疑不決；故推博學深識，方能裁斷。文中，初二句簡其堪能。上句明精窮律藏，教有廢興，偏局之者固執成諍。下句明評量諸師，釋說多異，後進未達，取捨莫從。必具二能，方堪此任，故云自非等。孰能下，顯餘人不能。闢即開也。重疑者，謂展轉生疑。如執夏中不得解界，人已生疑；因又疑曰：必若解之，為成夏否？又如執一夏三度受日疑云：必欲重受，為失夏耶？又如小界立相疑云：必行受戒，為得戒否？略舉數端，以遣文相；凡此之類，隨時引之。大論疑者，事既不明，任運滋廣，故云重疑。遣猶除也。累字去呼，謂滯礙也；心既有疑，事即成礙。人無不爾，故云通也。或作罪累釋者，如執夏末受日，十五限滿不還成夏。又七日藥開無內宿，盜常住物令奪取等；足使人疑，依行有罪。必決其疑，則令離過，故云遣也。此二句對上考諸說虛實。括下二句，對上統教意廢興。部執且指五部；五師情見，岳立不同；若偏守一宗，則必成諍論；故須統括考校異同，斟量取捨，方明行事，故云爾也。與字平呼，即語詞也。（此四句二事，古作四義釋者，非。）

In the third part: because of the previous divergent assumptions, obstinate disputes were turbulent, right and wrong were hard to settle, and hesitation remained unresolved; hence it was concluded that only broad learning and profound discernment could make the determination. Within the text, the first two lines select their capacity. The upper line clarifies exhausting the Vinaya Piṭaka; teachings have their abolitions and resumptions, and those who are partial and narrow-minded stubbornly cling to them and form disputes. The lower line clarifies evaluating the various masters; explanations and interpretations differ greatly, and latecomers who have not mastered them have nothing to follow in accepting or rejecting. One must possess both capacities to be equal to this task, hence it says 'were it not for...', and so forth. From 'who could...' downward reveals that other people cannot do so. 'To open' (pi) means to unseal. 'Compounded doubts' refers to generating doubts upon doubts. For instance, clinging to the idea that boundaries cannot be dissolved during the rains retreat, people have already generated doubt; based on this they further doubt, saying: 'If one must dissolve it, does it constitute a valid rains retreat or not?' Also, for instance, clinging to receiving days of absence three times during one rains retreat, they doubt, saying: 'If one wishes to receive them again, does one lose the rains retreat?' Also, for instance, establishing marks for a minor boundary, they doubt, saying: 'If one actually performs the reception of precepts, does one obtain the precepts or not?' Briefly raising a few points to resolve the textual marks; all such cases are cited as occasion demands. Broadly discussing doubts, when affairs are not clearly understood, doubts spontaneously proliferate, hence called 'compounded doubts'. 'To dispel' (qian) is like removing. The character 'burden' (lei) is read in the falling tone, meaning an obstruction; once the mind has doubt, the matter becomes an obstruction. No person is not like this, hence it says 'pervading all'. Or, explaining it as karmic burdens of offenses: such as clinging to receiving days of absence at the end of the rains retreat, where if the fifteen-day limit expires without returning, it still constitutes a retreat. Also, the allowance for seven-day medicine without overnighting inside, or snatching back stolen property of the perpetual samgha, and so forth; these are enough to make people doubt, and practicing in reliance on them incurs offenses. If one definitively resolves their doubts, one causes them to be free of faults, hence it is said 'to dispel'. These two lines correspond above to examining the falsity and truth of the various theories. The two lines from 'encompassing' downward correspond above to unifying the teaching's intention regarding abolition and resumption. The 'sectarian clingings' tentatively refers to the five schools; the subjective views of the five masters stand divergent like mountain peaks; if one partially adheres to a single school, it inevitably leads to dispute; hence one must encompass, test, and examine agreements and differences, weigh acceptance and rejection, and only then will practical transactions become clear; hence it is said thus. The character yu is read in the level tone, functioning as a modal particle. (These four lines represent two matters; ancient explanations that treated them as four meanings are incorrect.)