四分律行事鈔資持記 1.58

1.58

總意中，初文為二；上二句結前；總下，示意。大毘尼藏，興意極多；五例統收，大要略盡；望其別條，實為未備，故云且略等。薄知言可取解。方詣明有所歸。方謂方所，詣即至詣。統一律之始終，故云總撮。指一意以該攝，故云包舉。拯，拔也。凡庸者，若據所化，實通諸趣；若取可度，別在人中。三歸五戒，餘道俱霑；具足律儀，唯人可受，必約通別兩意釋之。然此所明，乃是如來出世大意，語該三藏，義涉五乘；且就所宗，故為律意耳。泥曰或云泥洹涅槃等，西音之轉；小遠疏中翻之為滅；《智論》涅名為出，槃名為趣，言永出諸趣。疏就所證之理，論約能證之智。古記至此，廣列義章；今意不存，如前已示。然須略舉以遣文相。諸小乘論，通明二種涅槃，謂二乘之人，見思永盡，真空極證，報質未亡，故名有餘依也；及乎化火焚身，身智俱滅，同太虛空，故名無餘依也。若約大教，即指常住不生滅性為大涅槃。今文須通泥曰兩釋。若就權宗，即指前云；若取開會，須歸後一；扶律談常，即其意也。下文調三毒求四果等，竝同此釋。

In the overall intent, the first text is twofold: the first two clauses conclude the preceding; from "Overall..." downward, it indicates the intent. In the great Vinaya Piṭaka, the intentions behind its arising are extremely numerous; the five paradigms systematically gather them, and the essential points are roughly exhausted; yet compared to its particular articles, it is truly not yet complete, hence it says: "Provisionally brief..." and so forth. "Slight understanding" means that one can grasp comprehension. "Direction and destination" clarifies that there is a goal. "Direction" means the place, and "destination" means reaching it. Unifying the beginning and end of the entire Vinaya is called "summarizing generally." Indicating a single intention to encompass all is called "embracing comprehensively." "Deliver" means to rescue. As for "ordinary mortals," if considered according to those who are transformed, it truly encompasses all destinies; if considered according to those who can be crossed over, it is specifically within the human realm. The three refuges and five precepts are shared by the other destinies; the complete vinaya discipline can be received only by humans; it must be explained according to both general and specific intentions. However, what is clarified here is the great intention of the Tathāgata's appearance in the world: the words cover the three pitakas, and the meaning touches the five vehicles; yet, provisionally following our school, it is taken as the intent of the Vinaya. "Niyue" is sometimes called nihuan, nirvāṇa, and so forth, which are phonetic shifts from the Western sound. In the commentary by Younger Master Yuan, it is translated as "cessation"; in the Mahāprajñāpāramitā-śāstra, "nir" is called "exit" and "vāṇa" is called "destiny", meaning to exit all destinies forever. The commentary takes it from the perspective of the principle that is realized, while the treatise discusses it from the perspective of the wisdom that realizes it. When ancient records reached this point, they broadly listed doctrinal essays; present intentions do not retain them, as indicated before. However, they must be briefly mentioned to resolve the text's marks. The various Hīnayāna treatises universally explain two kinds of nirvāṇa: for persons of the two vehicles, when view and thought afflictions are forever exhausted and ultimate true emptiness is realized, while the physical retribution has not yet perished, it is called [nirvāṇa] with remainder; and when the fire of transformation burns the body, and both body and wisdom are extinguished, becoming identical to vast space, it is called [nirvāṇa] without remainder. If considered according to the Great Teaching, it directly points to the eternally abiding, unarisen, and unceasing nature as the Great Nirvāṇa. The present text must accommodate both explanations of niyue. If according to the provisional schools, it directly points to the former; if adopting the opening and integration, it must return to the latter; supporting the Vinaya to speak of the permanent is precisely its meaning. The lower text's subduing the three poisons, seeking the four fruits, and so on, are all interpreted likewise.