[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四分律行事鈔資持記](https://indike.org/pramana/in.bauddha.taisho.1805) › 1.39 # 四分律行事鈔資持記 1.39 四分律行事鈔資持記 1.39 - **Language:** Classical Chinese ### [1.39](https://indike.org/pramana/in.bauddha.taisho.1805.1.39) 通明中，初科，顯意分二，初約義通敘。雖文在初科，而無虛之語，通含後二。論下，引文正示。釋迦如來道成積劫，德超三聖；化於人道，示相同之。是以且就人中，美為尊極，故曰至人。又佛身充滿，隨物現形；示生唱滅，拯接群品。今此且據娑婆所見誕育王宮，厭世修行，降魔成佛，故云興世。言有方者，方謂方法；即明如來權巧之智，窮盡眾生差別心行。故所立教，咸適機宜，皆令成益，故曰無虛。論即《十住》、《婆沙》。彼云：修多羅依十力等流說（一是處非處力，二業力，三定力，四根力，五欲力，六性力，七至處道力，八宿命力，九天眼力，十漏盡力。等流，等謂無偏，流即無擇。），毘尼依大慈等流說，阿毘曇依無畏等流說（謂四無畏：一切智無所畏，漏盡無所畏，說障道無所畏，說盡苦道無所畏。）。據佛施教，通有三心；約法對機，不無偏勝。是故說法開解，偏在智力；破邪竪論，特須無畏；立制檢過，唯是大慈。所以然者？如來興慈出現于世，欲說妙法，普令開悟；眾生頑鈍，遂說三乘；有遇法音，即登道果；故以略教束其過非。人根轉劣，破略起非；復開廣教，指過立制；猶不能遵，以至三千八萬無量律儀。正法之時，尚多毀犯；況當像末，焉可勝言。如是次第，曲就下凡，不遺微物。自非大慈，豈至於此。故《戒疏》云：依大慈門，曲授祕方，偏賜內眾等。 > In the general explanation, in the first subsection showing the intent, there are two parts. First, the general narration based on principle: Although the text is in the first subsection, the phrase “not in vain” generally encompasses the subsequent two. From “The treatise” onward, texts are cited to directly show this. Śākyamuni Tathāgata completed the path over accumulated kalpas, his virtues surpassing the three classes of sages; yet transforming beings in the human realm, he manifested marks identical to them. Therefore, looking solely within humanity, he is praised as the supreme ultimate, and is thus called “the Ultimate Person.” Furthermore, the Buddha's body is all-pervading, manifesting forms according to beings, manifesting birth and proclaiming extinction to rescue and deliver the multitudes of beings. Here it merely refers to what was seen in the Sahā world: his birth in the royal palace, his turning away from the world to cultivate practice, and his subduing Māra to become a Buddha; hence it is called “arising in the world.” “Having methods”: “method” means expedient method; that is, it clarifies the Tathāgata’s skillful wisdom, which completely exhausts the differentiated thoughts and actions of sentient beings. Therefore, the teachings he established all suit capacities and conditions, causing all to attain benefit; hence it is said to be “not in vain.” “The treatise” refers to the Daśabhūmika-vibhāṣā. It states: “The sūtras are spoken as the outflow of the ten powers (first, the power of knowing what is possible and impossible; second, the power of knowing karma; third, the power of knowing concentrations; fourth, the power of knowing faculties; fifth, the power of knowing desires; sixth, the power of knowing dispositions; seventh, the power of knowing the paths leading everywhere; eighth, the power of knowing past lives; ninth, the power of the divine eye; tenth, the power of knowing the exhaustion of outflows. ‘Equal outflow’ \[means\]: ‘equal’ indicates being without bias, and ‘outflow’ means having no partiality); the Vinaya is spoken as the outflow of great compassion; the Abhidharma is spoken as the outflow of the \[four\] fearlessnesses (namely, the four fearlessnesses: fearlessness regarding omniscience, fearlessness regarding the exhaustion of outflows, fearlessness in declaring obstacles to the path, and fearlessness in declaring the path to the exhaustion of suffering).” Looking at the Buddha’s dispensing of teachings, all three minds are universally present; yet comparing dharma to capacity, there are inevitably predominant aspects. Therefore, preaching the Dharma to open up understanding resides predominantly in the power of wisdom; refuting the heterodox to establish doctrinal treatises specifically requires fearlessness; establishing prohibitions to inspect faults is solely great compassion. Why is this so? The Tathāgata arose with compassion and appeared in the world, wishing to preach the wonderful Dharma to universally enlighten beings; but sentient beings were obstinate and dull, so he spoke the three vehicles; some who encountered the sound of the Dharma immediately attained the fruit of the path; therefore, he restrained their transgressions with abridged teachings. As human faculties grew progressively inferior, they violated the abridged and gave rise to transgressions; he then opened the expanded teachings, pointing out faults and establishing prohibitions; yet they were still unable to comply, leading up to the three thousand and eighty thousand immeasurable rules of decorum. Even in the period of the True Dharma, there were still many violations; how much more so in the Semblance and Final ages—how could it be fully described! Following this sequence, he adapted himself intimately to ordinary mortals below, leaving out no trifling matter. Were it not for great compassion, how could it have come to this? Hence the Precept Commentary states: “Relying on the gate of great compassion, he intimately imparted secret prescriptions, specifically bestowing them upon the internal assembly,” and so forth. > — English (machine translation) (machine translation) - [Previous: 1.38](https://indike.org/pramana/in.bauddha.taisho.1805.1.38) - [Next: 1.40](https://indike.org/pramana/in.bauddha.taisho.1805.1.40) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1805.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1805~en-mt.1.39) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1805.1.39](https://indike.org/pramana/in.bauddha.taisho.1805.1.39) · Pramāṇa