四分律行事鈔資持記 1.688

1.688

三中，初顯過。䩛即乘馬具（謂鞍轡等）。韁即馬繩。絆即羈束。菤音卷，牛鼻鐶也。橛，具月反，繫牛馬杙也。雜下，引示。流注者，惡業遍也。相續者，念念增也。所以然者，由彼害心非止一境，復無時限故。《善生》、《成論》，失善戒者，惡勢強也。今下，準斥。舉猶合也。言同畜者，或眾主自為，眾心不欲，義無該眾。言無戒者，惡業順惑，勢力猛盛；一切善戒，並絕相續故；有云：且望一類鼠上，善戒不續非謂餘戒俱無；又云：此乃誡勒之切耳。

In the third [part], it first reveals the fault. *Qi* refers to horse-riding gear (saddles, bridles, and the like). *Jiang* means reins. *Ban* means fetters or tethers. *Juan* is pronounced *juan*, referring to a nose-ring for an ox. *Jue*, phonetic spelling *ju-yue*, is a stake for tying cattle and horses. "Various..." onward cites [the text] to instruct. "Flowing and pouring" means evil karma is pervasive. "Continuous continuity" means increasing thought-moment by thought-moment. The reason this is so is that their harmful intention is not limited to a single object and has no time limit. In the *Suputra-sūtra* and *Satyasiddhi-śāstra*, one who loses the good precepts does so because the force of evil is powerful. "Now..." onward applies this principle to reprimand them. "All" is like "together". Saying "all raising [them] together" means that perhaps the abbot did it on his own and the assembly did not desire it, so by principle it does not encompass the whole assembly. Saying "bereft of precepts" means that evil karma conforms to defilement and its force is violent and rampant; all good precepts are entirely cut off from continuity. Some say: this is only in reference to that one class of mice that the continuity of good precepts is broken, not meaning that all other precepts are simultaneously lost. Another says: this is merely an urgent warning and admonition.