四分律行事鈔資持記 1.5

1.5

故今言教則唯歸律藏，語行則專據戒科。決持犯之重輕，建僧宗之軌範。此為正本，餘竝旁兼。猶恐專隅，更須明證。《戒疏》大妄戒中斥古云：有人依解廣竪義章，動經他日，意所異也。舉宗以明，持犯為正；自餘隨律之經，略知名相而已。諸經論師自分宗體，彼尚不解律刑，此豈橫知他學。縱有前聞，亦不得述；費時損日，徒張無益。自宗猶困於未聞，況餘經論，何由道盡！可謂不識分量也；須臾死去，莫浪多事等。（已上全文。）請考斯文，足為龜鏡；宜須反跡，勿事氷情。

Therefore, now, speaking of teaching, we belong solely to the Vinaya Basket; speaking of practice, we rely exclusively on the precept articles. We determine the gravity and lightness of maintenance and violation, and establish the standard model of the Saṃgha school. This is the primary foundation, while the rest are all auxiliary. Still fearing narrow-mindedness, further clear evidence is needed. In the Precept Commentary, under the precept against major false speech, he rebuked the ancients, saying: 'Some people, relying on their interpretations, broadly establish doctrinal chapters, taking days on end, which diverges from my intention. Raising the school to explain it, maintenance and violation are the primary focus; as for the other sūtras that accord with the Vinaya, one only needs a brief knowledge of their terms and marks. The masters of the various sūtras and treatises have their own defined school-essences; they do not even understand Vinaya penalties, so how could we improperly learn other teachings? Even if one has heard of them before, one must not expound them; wasting time and squandering days, it is uselessly inflated without benefit. Even concerning one's own school, one is distressed by what remains unheard; how much less could one ever finish expounding the remaining sūtras and treatises! This can be called not knowing one's own measure; when one dies in an instant, do not busy oneself in vain,' and so forth. (The above is the complete text.) Please examine this text; it suffices as a mirror for reflection. One ought to retrace one's steps and not engage in frozen sentiments.