四分律行事鈔資持記 1.59

1.59

引證中兩段，並本律增三中文。初段三句。上二句即孔雀冠婆羅門問阿難之語。下一句即阿難答詞。（彼具云：為調貪欲瞋恚愚癡令盡故。）增戒學者，出世正道增上勝法，非謂漸制而言增也。（定慧亦同。）云何下二句，即引後段。上句即佛問諸比丘語。為字平呼。下句是比丘答詞。（彼具云：云何增戒增心增慧學？學此三學，得須陀洹，乃至阿羅漢等，文中束之。）所引二文，辭理無異；但上約所斷，下據所證耳。問：戒止業非，那云調毒及求果耶？答：如《戒疏》說，尋之可解。古記於此廣談斷證，紊亂學宗。《戒疏》委斥，如前具引。又云：今所學者，正為求此四果，以斯宗正屬聲聞乘，故談至此以為極矣。昔嘗聽習，每臨此語，不勝痛咽。可謂屈抑祖乘，聾瞽來學。〈受戒篇〉明上品發心；〈沙彌篇〉說出家學本；〈篇聚〉所引《勝鬘》、《智論》，竝以毘尼即摩訶衍；《羯磨疏》中圓教出體，即同三聚；終歸大乘，域心於處；何得不思，致虧發足。如是等文，云何銷釋！致使一家教門，宗骨俱喪；後賢有識，深須鏡諸。

In the citation of evidence, there are two passages, both from the section on groups of three in our Vinaya. The first passage consists of three sentences. The first two sentences are the words spoken by the peacock-crest brāhmaṇa asking Ānanda. The last sentence is Ānanda's reply. (There it says in full: "In order to regulate and exhaust greed, anger, and delusion.") The training in the higher morality refers to the superior and supreme dharma of the noble path that transcends the world; it does not refer to the gradual institution of precepts. (The same applies to concentration and wisdom.) The two sentences beginning with "How..." cite the latter passage. The first sentence is the word spoken by the Buddha asking the bhikṣus. The character wei is pronounced with the level tone. The latter sentence is the bhikṣus' reply. (There it says in full: "What are the trainings in higher morality, higher mind, and higher wisdom? By practicing these three trainings, one attains the state of srotāpanna up to arhat," etc., which the text condenses.) Between the two cited texts, the phrasing and principle do not differ; it is merely that the former is based on what is abandoned, whereas the latter is based on what is realized. Question: Precepts prevent physical and vocal misdeeds; how can you say that they regulate the poisons and seek the fruitions? Answer: As explained in the Precept Commentary, one can understand it by examining it. Ancient records extensively discussed abandonment and realization here, throwing the school of study into confusion. The Precept Commentary detailed and refuted them, as cited fully earlier. It also states: What we study now is specifically to seek these four fruitions; because this school belongs strictly to the Śrāvakayāna, discussions stop here as the ultimate. In the past, when I was studying and listening to lectures, whenever I encountered such statements, I could not bear the grief and pain. This can be called suppressing the Patriarch's vehicle and blinding future students. The chapter "Receiving the Precepts" clarifies the highest grade of aspiration; the chapter "Śrāmaṇeras" explains the fundamental basis of leaving home for practice; and the chapter "Categories and Classes of Offenses" cites the Śrīmālādevī-sūtra and the Mahāprajñāpāramitā-śāstra, both showing that the vinaya is itself the Mahāyāna; in the Karma Commentary, the Perfect Teaching's presentation of the precept-essence equates it directly with the three clusters [of pure precepts]; ultimately it returns to the Mahāyāna, fixing the mind in its true place; how could one not reflect on this, thereby compromising the very starting point! How could such passages be properly explained otherwise! This has caused the doctrinal tenets of our entire lineage to lose both their guiding principle and backbone; future worthy and discerning persons must take this deeply as a mirror.