四分律行事鈔資持記 1.696

1.696

明攝眾中，初明益。牽字去呼，猶引也；課牽也，引而率之者，言導誘無倦，令眾獲益也。必下，彰損；初正示。年雖老邁，於法無知，同年小也。故下，引證。律中，阿難徒眾非法，為迦葉所訶。眾欲失者，失猶壞也。汝年少者，命阿難也。俱下二句，斥放逸。初下二句，斥懈怠。遍下二句，斥虛食信施，故言破穀。又解，穀即訓善，言壞他淨信。（《論語》云：三年學，不至於穀，注云穀善也。）以下，準文誡約。善知法相者，以多聞故。若據佛在，阿難猶是學人；今云無學者，從後為言。自輕，謂不以攝眾為重故。

Under "Explaining the Integration of the Assembly", it first clarifies the benefits. The character *qian* (to draw) is pronounced in the falling tone and means to lead; to task and draw them, leading and guiding them without fatigue, enables the assembly to obtain benefits. "If..." onward reveals the harm; first, it directly shows it: although advanced in years, if one is ignorant of the Dharma, one is the same as a youth. "Therefore..." onward cites proof. In the Vinaya, Ānanda's retinue practiced non-Dharmic deeds and was rebuked by Kāśyapa. "The assembly is on the verge of ruin"; *shi* (loss) is like ruin. "You youth" addresses Ānanda. The two sentences starting with "Together..." rebuke heedlessness. The two sentences starting with "Initial..." rebuke indolence. The two sentences starting with "All around..." rebuke consuming the donations of the faithful in vain, hence it says "wasting grain". Another explanation is that *gu* (grain) glosses as goodness, meaning destroying another's pure faith. (The *Analects* says: "To study for three years without reaching goodness (*gu*)"; the commentary says *gu* means goodness.) "Using..." onward provides warnings and admonitions based on the text. "Those who know the characteristics of phenomena well" is because of having heard much. If taken with respect to the Buddha's lifetime, Ānanda was still a trainee; now saying "beyond training" is speaking retrospectively. "Lightly esteeming oneself" means not considering the integration of the assembly as important.