四分律行事鈔資持記 1.746

1.746

三發戒緣，敘意中，初引論，明須師教。說法語略，總下境心；言開解者，解即是智；戒法深廣，非智不剋；一切境者，即情非情。問：慈愍一切，全非小行？答：《善戒經》中，七眾所受，為菩薩方便。《業疏》云：向不緣慈，如何容大，意在後也。增上即上品。就下，準文生起。以論語通，未足開導。識境發心，納體正要；不可粗略，故須約義廣明體量。學者至此，必須深究；多見誦語以盲導盲，二俱墜陷，寧無畏乎！問：所以須示境者，答：眾生造惡，由迷前境。惡業既因境起，善戒還從境生；是制法之所依，為發戒之正本。若不明境，將何用心？持此廣張，深有遠致。問：戒本防心，何須制境？答：機分大小，教殊漸頓。大機達境唯心，直從心制，即菩薩戒也。小機謂境異心，故從境制，即聲聞戒也。教雖制境，理實制心；權巧方便，於茲彰矣。

Third, the conditions for generating the precepts. In narrating the intention: first, it cites a treatise to clarify that the master's instruction is required. The words of expounding the Dharma are concise, summarizing the object and the mind below. Speaking of "unfolding understanding": understanding is none other than wisdom; the precept dharma is profound and vast, and without wisdom it cannot be attained. "All objects" means the sentient and non-sentient. Question: Having compassion toward all is completely not an inferior practice, is it not? Answer: In the Bodhisattva-śīla Sūtra, what the seven assemblies receive serves as an expedient means for bodhisattvas. The Karma Commentary says: "If one did not initially direct oneself through compassion, how could it accommodate the Great [Vehicle]? The intention lies in what follows." "Superior" means the highest grade. From "Proceeding to" downwards, it introduces [the topics] according to the text. Because the wording of the treatise is general, it is insufficient for guiding. Discerning the object and generating the mind are the true essentials for receiving the essence; they must not be dealt with roughly, and so one must extensively clarify the scope of the essence in terms of the principle. When students reach this point, they must investigate deeply; one often sees people merely chanting words, leading the blind like the blind, both falling into a pit—how could one not fear this! Question: What is the reason one must show the objects? Answer: Sentient beings create evil because they are confused about the objects before them. Since evil karma arises due to objects, good precepts are likewise generated from objects; they are what the prescribed Dharma relies upon, and are the true root for generating precepts. If one does not clarify the objects, what will one apply the mind to? Maintaining this expansive explanation has profound and far-reaching intent. Question: Precepts fundamentally guard the mind; why is it necessary to prescribe against objects? Answer: Capacities are divided into Great and Small, and teachings differ between gradual and sudden. Those of Great capacity realize that objects are mind-only, and directly prescribe from the mind—these are the bodhisattva precepts. Those of Small capacity consider objects to be distinct from the mind, and thus prescribe from objects—these are the śrāvaka precepts. Although the teaching prescribes against objects, in principle it actually restrains the mind; the skillful expedients are manifested herein.