四分律行事鈔資持記 1.57

1.57

五中，初句通標。事謂止持門一切諸戒，如婬盜等。法即作持門一切制法，如結說安恣衣藥受淨，及餘一切眾別羯磨。法下，別釋。初二句明制法意。上列諸法，通制一化；行必有方，違則獲罪；如諸羯磨，竝託緣成；必須四準評量，七非撿校，故曰法唯等。事下四句出制事意。情謂有情，性即三性；性因情起，故云情性；然以情變不常，隨緣無量，故令聖制教等塵沙。事託境生，故云隨境。有犯不犯，故云得失。或託下，釋上隨制。三性犯戒，廣如中卷〈篇聚名報〉及《戒疏》中，今依疏文略引示之。彼云：託善緣以興教者，如坐禪讀誦講導開悟，必以正命居懷，制伏煩惱，此名善法；方希名利邪命自居，相雖是善，反成貪毒；壞心障道，勿過於此，是故大聖興教防之。（此通遮性，性如慈心斷命，好心互用三寶等；遮如乞衣過受勸增等類。）言不善緣以興教者，如十惡等體是不善，能廣三途增惱障道，故聖因過制教防之。（此局性惡。）言託無記以興教者，如草土等，體雖無記；數作不已，外彰譏醜，內增心亂；故制防約，作者犯墮。餘廣如後。（此唯遮戒。）言世譏者，即諸戒緣，多因俗譏起過方制。一往以分，則上句通遮性，下句唯局遮。然性戒緣起，亦兼世譏，故此二句不可偏判，思之可知。（古多錯解，故為曲示。）如上五例，三四約機，為顯於教；餘三就教，非不對機。又前二局就止持，後三通於止作。

In the fifth [paradigm], the first clause generally states the topic. "Matters" refers to all the precepts in the category of restraint-maintenance, such as sexual misconduct, theft, and the like. "Dharmas" refers to all prescribed procedures in the category of action-maintenance, such as boundaries, poṣadha, rains retreat, pravāraṇā, robes, medicines, ordination, purification, and all other collective and individual karmans. Below "Dharmas...", they are explained separately. The first two clauses clarify the intent of prescribing the dharmas. The dharmas listed above are universally prescribed for the entire dispensation; their practice must have a correct method, and violating it results in guilt. Just as all karmans are accomplished depending on conditions, they must be assessed by the four criteria and inspected by the seven non-conformities; hence it says: "Dharmas only..." and so forth. The four clauses below "Matters..." bring forth the intent of prescribing matters. "Sentiments" refers to sentient beings; "natures" refers to the three moral natures. Nature arises due to sentiments, hence it is called "sentiments and natures." However, because sentiments fluctuate inconstantly and accord with countless conditions, it caused the sage to prescribe teachings as numerous as dust motes and sands. Matters arise relying on objects, hence it is called "according with objects." There being violation or non-violation is called "success and failure." From "Or relying..." downward, it explains the aforementioned "prescribed accordingly." Transgressing precepts through the three natures is elaborated in the middle fascicle under "Section Categories, Names, and Retributions" and in the Precept Commentary; now, relying on the commentary's text, it is briefly cited and shown. It says: As for giving rise to teachings relying on good conditions: like sitting in meditation, chanting, lecturing, and awakening others, one must harbor right livelihood in mind and subdue afflictions—this is called a good dharma; yet seeking fame and gain while living in wrong livelihood, although the outward mark is good, it turns into the poison of greed. Nothing surpasses this in corrupting the mind and obstructing the path; therefore, the Great Sage established teachings to prevent it. (This applies to both prohibitive and intrinsic precepts. Intrinsic: such as taking life out of a compassionate mind, or using the Triratna's property interchangeably out of a good mind; prohibitive: such as begging for robes beyond the limit, or urging people to increase offerings, and the like.) As for giving rise to teachings relying on unwholesome conditions: like the ten non-virtuous actions, their essence is unwholesome, capable of expanding the three evil paths, increasing afflictions, and obstructing the path; therefore, the sage established teachings based on faults to prevent them. (This is restricted to intrinsic evil.) As for giving rise to teachings relying on indeterminate conditions: like grass and earth, although their essence is indeterminate, doing it repeatedly without cessation externally displays ridicule and ugliness and internally increases mental distraction; hence restrictions are prescribed, and committing them incurs a pāyattika. The rest is detailed later. (This is solely a prohibitive precept.) As for "worldly ridicule," it means that the occasions for the various precepts were mostly instituted only after worldly ridicule gave rise to faults. Distinguished provisionally, the upper clause applies to both prohibitive and intrinsic precepts, while the lower clause is restricted solely to prohibitive precepts. However, the arising occasions of intrinsic precepts also encompass worldly ridicule; therefore, these two clauses should not be judged one-sidedly; contemplating it, one will understand. (In the past, many misunderstood this, hence it is explained in detail.) As for the five paradigms above, the third and fourth are according to capacities to make the teaching evident; the other three are based on the teaching, yet not without addressing capacities. Furthermore, the first two are restricted to restraint-maintenance, while the last three apply to both restraint and action.