四分律行事鈔資持記 1.630

1.630

斥濫中三，初三句標人。上句示所學，下二句明心行。未涉道者，隨塵染故。違大小者，不稟教故。口下，二示濫。上二句即明學語。罪福性空，出《普賢行》法；婬欲是道，出《無行經》。乃大乘之通說，非止一經。為顯業相皆如幻故，復示業性不可得故，復示染淨同一源故，復示諸法唯一心故，復令眾生於諸惡中得解脫故。非謂使汝作不淨行。今身為惡，傍倚此語，用飾己非；取適愚情，實乖聖意。即《楞嚴》云：先斷淫心，是名如來先佛世尊第一決定清淨明誨；若不斷淫修禪定者，如蒸砂石，欲成其飯；經百千劫，終名熱砂等。又《梵網經》云：菩薩應生孝順心，救度一切眾生，淨法與人；而反更起一切人婬，乃至無慈悲心，是菩薩波羅夷罪。汝謂《楞嚴》、《梵網》是大乘乎？若專彼語，此復云何！悲夫悲夫！身下，顯上心行。上句示行，下二句明心。隨即是順，謂愚叢從化；違謂智者所非，愛惡熾然，去道甚遠。並下，三勸罰。

In refuting corruption, there are three parts. The first three sentences label the person. The upper sentence indicates what he studies; the lower two sentences clarify his mental conduct. 'Not yet having stepped onto the Path' is because he follows contamination by dust. 'Violating both the Mahāyāna and Hīnayāna' is because he does not receive instruction. 'Mouth...' below secondly shows the corruption. The upper two sentences clarify mouthing the words of study. 'The nature of offense and blessing is empty' comes from the Samantabhadra Practice; 'sensual desire is the Path' comes from the Anāṅgana-sūtra. These are general teachings of the Mahāyāna, not limited to one sūtra. They are spoken to reveal that the marks of karma are all like illusions, to show that the nature of karma cannot be apprehended, to show that defilement and purity share one single source, to show that all dharmas are mind-only, and to cause sentient beings to attain liberation amidst all evils. It does not mean to have you perform impure conduct! Now, committing evil in one's person, leaning upon these words to disguise one's own wrongs, satisfying foolish sentiments, truly goes against the sacred intention. This is just as the Śūraṅgama-sūtra says: 'First severing the mind of sensual lust is called the first definitive, pure, and luminous admonition of the Tathāgatas and former Buddhas, the World-Honoured Ones. If one does not sever sensual lust yet cultivates dhyāna-concentration, it is like steaming sand and gravel wishing to make rice; through hundreds of thousands of kalpas, it will in the end only be called hot sand,' and so forth. Furthermore, the Brahmajāla-sūtra states: 'A bodhisattva should give rise to a mind of filial obedience, rescue and deliver all sentient beings, and bestow pure dharmas upon people; if on the contrary he instead gives rise to sensual lust toward all people, up to lacking a mind of compassion, this is a bodhisattva pārājika offense.' Do you claim that the Śūraṅgama and Brahmajāla are not Mahāyāna? If you cling exclusively to those words, how do you account for these? How lamentable! How lamentable! 'Body...' below reveals the mental conduct above. The upper sentence indicates conduct; the lower two sentences clarify the mind. 'Compliance' means conforming, referring to the foolish multitude following his influence; 'violation' refers to what the wise condemn, where craving and aversion flare up, placing him very far from the Path. 'Together...' below thirdly urges punishment.