四分律行事鈔資持記 1.749

1.749

顯德中，初科，初引示。凡戒因行，佛戒果德；凡聖優劣，實非相擬；一往且望清淨義同，故云齊德。以下，就人顯勝。善法聚者。攬無邊戒法，歸無盡識藏；成善種子，作聖道基；翻無始惡緣，俱為戒善；變有漏苦報，即成法身，我等云何不自珍敬！佛恩深重，粉骨難酬；苦海導師，朽宅慈父；願從今日，盡於未來，竭力亡身，常贊三寶，廣度群品，少答聖慈。不下，舉毀破校量，初正明。故下，引證。經據犯重，故曰死人，如〈僧網〉具引。四喻中，略眼藥喻，故云等也。偈中，上半舉喻，下半合法。瞻蔔，此云黃花，花小而香；西土所貴，故多舉之。有毀戒者，見此言相，似順愚情；妄自矜誇，謂犯猶勝。此乃一途引接隨時之義，聖制令受，意在成持；即下文云：寧起行用，不須願求；又云：若毀佛戒，不如不受。教旨甚明，慎勿錯會。

Under "Revealing the Virtue," in the first section, the first part cites and demonstrates [this]. An ordinary person's precepts are causal practices; the Buddha's precepts are fruitional virtues; the superior and inferior between ordinary and noble cannot truly be compared; for the time being, looking to the identity of their sense of purity, it is said that their virtue is equal. From "Using" onward reveals its supremacy in terms of the person. A "mass of wholesome dharmas" gathers the boundless precept-dharmas and brings them home to the inexhaustible storehouse consciousness; they form wholesome seeds and serve as the foundation of the noble path; they overturn beginningless evil conditions, all making them into precept-wholesomeness; they transform contaminated suffering retributions so that they immediately become the Dharma-body—how could we not cherish and revere them ourselves! The Buddha's kindness is profound and weighty, hard to repay even by grinding our bones to dust; he is the guide across the ocean of suffering, the compassionate father in the burning house. May we, from this day forth until the end of the future, exhaust our strength and sacrifice our bodies, constantly praising the Triratna, widely crossing over all kinds of beings, in some small measure answering the sacred benevolence! From "Not" onward presents the comparison with breaching and breaking [the precepts]; first it directly explains this. From "Therefore" onward cites evidence. The sūtra speaks on the basis of committing a grave offense, hence calling him a "dead man," as fully cited in the "Saṅgha Network" chapter. Among the four analogies, the analogy of the eye medicine is omitted, hence it says "and so forth." In the verse, the first half presents the analogy and the second half applies it to the Dharma. Campaka is translated here as "yellow flower"; its blossom is small yet fragrant, and since it is prized in the western lands, it is frequently cited. There are those who break the precepts who, seeing the appearance of these words, find that they seem to accommodate their foolish desires, and vainly boast, claiming that committing an offense is still superior [to not receiving precepts]. This is merely a temporary accommodation to guide and receive people according to the circumstances; the noble intention in ordaining that they receive them was aimed at achieving maintenance. As the text below says: "It is better to arouse the application of practice; one must not rely on vows and aspirations." And further says: "If one breaks the Buddha's precepts, it is better not to have received them." The purport of the teaching is exceedingly clear; take care not to misunderstand it!