四分律行事鈔資持記 1.747

1.747

示境中，初科，初二句總示戒量。由下，明戒遍所以。境本無惡，惡心該遍，故名惡境；戒發所因，即指諸境；謂翻惡心遍，戒境即遍。若下，正列境相，初三句指廣。《疏》云：有師別出一卷戒方便相，每至將受，依說引化。未詳何人，其文已墜，諒亦無他；止是展演情非情耳。必欲委列，何啻三十餘紙；束廣從略，亦不出下兩行之文。要下，撮示有三；情非情者，此二總攝十界依正。二空下五句，別舉二寶。據情非情，攝境斯盡；為遮疑濫，故須別示。上句，明化相法也。佛說四諦，即攝世及出世凡聖因果；苦、集、道三名有諦，滅即空諦，亦名真俗二諦。次句，理，即理體法也；異上空諦，是教攝故。佛下三句，即住持二寶。問：此並非情，何須重舉？答：恐謂聖境非戒緣故。問：化理二法，云何發戒？答：《疏》云：俱有損壞毀謗義故，如提婆破法之類。問：化相不明佛，住持不言僧者？答：並情收故。理中佛僧俱無別體，所以可知。三地水下二句，別舉六大。上五非情，後一是情。風空及識境相難見，故復示之，如盜戒說。又復須知隨戒多別。如婬殺等，單情境也。如掘壞，唯非情也。如盜妄等，則兼二種，謂盜分四主，物兼六大，妄對所誑，復規利養。法下，總結。言法界者，若就教限，則局三千大千；今從圓意，須論十方法界；無作之體，稱境而發，等法界量，故云並是戒體。（古記云：令示戒境，又云此是能領心體，誤之甚矣。）

Under "Demonstrating the Objects," in the first section, the first two lines generally indicate the scope of the precepts. From "Due to" onward explains the reason why the precepts are all-pervading: the objects are originally without evil, but because the evil mind encompasses all, they are called "evil objects"; that through which the precepts are generated refers precisely to all these objects; that is, when the evil mind is reversed in its all-pervading extent, the objects of the precepts become equally all-pervading. From "If" onward directly sets forth the characteristics of the objects, the first three lines pointing to their broad scope. The Commentary says: "A certain master produced a separate one-fascicle work on the marks of the preparatory stages for the precepts, and whenever candidates were about to receive them, he relied on it to guide and transform them. It is not known who he was, and his text is already lost, but presumably it contained nothing else; it was merely an elaboration of sentient and non-sentient beings." If one truly wished to list them in full detail, how could it take less than thirty-odd sheets of paper? Yet gathering the broad to follow the concise, it does not exceed the following two lines of text. From "In essential terms" onward summarizes and demonstrates three points: "sentient and non-sentient beings" generally subsume the environment and the living beings of the ten realms. The five lines from "The two emptinesses" onward separately present the two jewels. While sentient and non-sentient beings exhaust all objects, in order to prevent doubt and confusion they must be demonstrated separately. The preceding line explains the teaching-manifestation Dharma. When the Buddha spoke the four truths, he subsumed mundane and supramundane, ordinary and noble causes and effects; the three—suffering, origination, and the path—are called the truth of existence, while cessation is the truth of emptiness; they are also called the two truths, ultimate and conventional. The next line, "principle," is the fundamental-principle Dharma; it differs from the emptiness truth above because it is subsumed by the teaching. The three lines from "Buddha" onward are the two jewels of the maintenance [of the lineage]. Question: "These are all non-sentient; why list them again?" Answer: "For fear that one might think sacred objects are not conditions for the precepts." Question: "How do the two dharmas of teaching and principle generate the precepts?" Answer: "The Commentary says: 'Because both have the sense of being damaged, ruined, or slandered, as in Devadatta's breaking of the Dharma and the like.'" Question: "Why does the teaching-manifestation not explicitly mention the Buddha, and the maintenance [aspect] not mention the Saṅgha?" Answer: "Because both are included under sentient beings. In the fundamental principle, Buddha and Saṅgha have no separate essence, and so the reason can be known." In the third [group], the two lines from "Earth, water" onward separately present the six great elements. The first five are non-sentient, and the last one is sentient. The objective marks of wind, space, and consciousness are difficult to see, and so they are shown again, as explained under the precept against stealing. Furthermore, one must know that they vary greatly according to the particular precept. As with sexual misconduct and killing, they are exclusively sentient objects. As with digging the ground and destroying [plants], they are exclusively non-sentient. As with stealing and false speech, they combine both kinds: stealing involves four kinds of owners and goods combining the six great elements; false speech confronts the one deceived and seeks material gain. From "The Dharma" onward is the general conclusion. As for the words "Dharma realm," if judged by the limits of the teaching, it is confined to the trichiliocosm; now, following the perfect intention, it must be discussed in terms of the Dharma realms of the ten directions. The unmanifest essence is generated in accordance with the object, equal to the measure of the Dharma realm; hence it says, "all are the precept-essence." (An old record states: "It instructs one to demonstrate the objects of the precepts," and further states, "This is the mental essence capable of receiving [them]"—this is an extreme error.)