四分律行事鈔資持記 1.756

1.756

上品中，初明自利行；又下，明利他行；令法下，明護法行。初中。發心受者，即今正受比丘戒也；為成下，明遠期也。上二句大乘三學，即因行也。下句求大涅槃，即圓果也。三聚戒者，出《纓絡經》。聚即總攝為義。小乘七聚，從教以論。菩薩三聚，攝行斯盡；一攝律儀戒（律儀禁惡，結業煩惱，究竟斷故，即止行也。），二攝善法戒（世出世間大小修證，究竟修故，即作行也。），三攝眾生戒（一切含識，究竟度故，即四攝行，謂布施、愛語、利行、同事，亦名饒益有情戒。此三須配三脫四弘三身三德，如別所明。）。三解脫者，雖是觀慧，非定不發，即定慧二學。絕縛證真，由此得入，故號三解脫門。然名通小教。今對三聚，須局大乘。一空解脫門（即性空也），二無相解脫門（即相空也），三無作解脫門（即唯識也，亦名無願。）。〈懺篇〉三觀別配三位，此明大行，須約圓修。泥洹果者，名亦通小。取大可知。問：今此所受，為即三聚，為非三聚；若云即者，後須更受菩薩戒不？又復大小混亂，如何分別？若云非者，戒從心發；既發此心，那非此戒！大見錯解，故特提示，使自求之。次明利他。此法即上因行，涅槃即上果德。三護法中。自利利人，傳傳相續，佛種不斷，故得久住。深慮詞繁，略示梗概。所謂書不盡言，言不盡意；自非經遠，優柔積習，淺識麁心，何由可解？餘廣如《疏》。

Under "The Superior Grade," the first part explains the practice of benefiting oneself; from "Furthermore" onward explains the practice of benefiting others; from "Causing the Dharma" onward explains the practice of protecting the Dharma. In the first part: "arousing the mind to receive" refers to receiving the bhikṣu precepts directly at the present time; from "in order to achieve" onward explains the distant aspiration. The two lines above are the three trainings of the Great Vehicle, which are causal practices. The line below seeks great nirvāṇa, which is the perfect fruit. The "precepts of the three clusters" comes from the Yingluo jing. "Cluster" has the meaning of "gathering together." The seven clusters of the Lesser Vehicle are discussed in terms of the teaching. The three clusters of the bodhisattva exhaust all practices: first, the precept of restraint (restraint forbids evil, and because binding karma and defilements are ultimately severed, this is cessation practice); second, the precept of gathering wholesome dharmas (because mundane and supramundane, lesser and greater cultivation and realization are ultimately cultivated, this is active practice); third, the precept of gathering sentient beings (because all conscious beings are ultimately crossed over, these are the four means of embracing—namely giving, kind speech, beneficial action, and common cause; it is also called the precept of benefiting sentient beings. These three must be correlated with the three liberations, the four broad vows, the three bodies, and the three virtues, as explained elsewhere). As for the three liberations, although they are contemplative wisdom, without meditative concentration they do not arise; thus they are the two trainings of concentration and wisdom. Severing bonds and realizing reality, through these one gains entry, and so they are called the three gates of liberation. Yet their name runs through the lesser teaching. Now, paired against the three clusters, they must be restricted to the Great Vehicle: first, the gate of liberation of emptiness (that is, emptiness of nature); second, the gate of liberation of signlessness (that is, emptiness of signs); third, the gate of liberation of unconditioned action (that is, consciousness-only; also called wishlessness). The three contemplations in the "Repentance Chapter" are separately correlated with three ranks; this explanation of the great practice must be judged in terms of perfect cultivation. The fruit of nirvāṇa also runs in name through the lesser; that it takes the great here can be known. Question: "Are what is received now identical to the three clusters, or not identical to the three clusters? If one says they are identical, must one later receive the bodhisattva precepts again, or not? Furthermore, the greater and lesser being confounded, how are they to be distinguished? If one says they are not identical, the precepts arise from the mind; since one has aroused this mind, how could they not be these precepts?" Seeing that many misunderstand this, I specially point it out so that people may investigate it themselves. Next is the explanation of benefiting others: "this Dharma" refers to the causal practice above, and "nirvāṇa" refers to the fruitional virtue above. In the third, protecting the Dharma: benefiting oneself and benefiting others continues in succession from one to the next, so that the seed of the Buddhas is not cut off; therefore it can abide for a long time. Having deep concern that words would become cumbersome, I have briefly demonstrated the main outline. As it is said, books do not exhaust words, and words do not exhaust meaning; unless one has undergone long and gentle accumulated habituation, how could shallow understanding and coarse minds comprehend it? The rest is broad as in the Commentary.