四分律行事鈔資持記 1.757

1.757

結勸中二，初舉況以勸。言邪想者，凡夫結惑全在，未見正理；隨所動作，皆是邪倒；亂心事善，容有退沒。所以然者？如《多論》中，凡夫感戒，具有四過：一忻下有羸，二容退道法，三容變二形，四邪見斷善。內凡已去，分見真理，方無此患；初心薄地，非邪而何？尊尚謂心不崇重。《智論》下，引證。彼明世界語言有三：一邪，二慢，三名字。是中二種不淨，一種淨。凡人具三（鈔舉前一，必兼後二，下亦同之。）；見道學人有二，無邪語（鈔舉三果以收初二，愛未盡故，猶有慢語。）；聖人唯一，無邪慢（見愛永斷，隨世假名。）。如下，二約自知以勸。良以無作假作而生。既非心色，無由表示；必約能領，顯戒優劣；前明上品，所期遠大；所納之體，定知增上，故云有分齊也。故下，引勸。即《律》序偈。《疏》云：相召為佛子，即是此文。勤求者謂能受心；禁戒本者，即所納體。然與彼文語有少異，偈云：如人欲度河，用手及浮囊；雖深無沒憂，便能到彼岸（上偈舉喻，下偈合法。）；如是諸佛子，修行禁戒本；終不迴邪流，沒溺生死海。

In the concluding exhortation, there are two parts: first, adducing an analogy by way of exhortation. Regarding 'deviant notions': ordinary persons still have their fetters and confusions entirely intact and have not yet seen the correct principle; whatever actions they initiate are all deviant and inverted; when doing good with a distracted mind, it is possible for them to regress and fall away. Why is this so? As stated in the Sarvāstivāda Vinaya Vibhāṣā, when an ordinary person receives precepts, there are four faults: first, rejoicing in lower realms and having weakness; second, the potential to regress from the dharmas of the path; third, the potential to transform into dual gender; fourth, deviant views severing roots of goodness. Only from the stage of internal ordinary persons onward, where one partially sees the true principle, is one free of these perils; in the initial mind on the stage of thin earth, what could it be if not deviant? 'Venerating' refers to the mind not being reverent and grave. Under 'From the Mahāprajñāpāramitā-śāstra onward', he quotes to corroborate. That text explains that worldly speech has three kinds: first, deviant; second, conceited; third, nominal. Among these, two kinds are impure and one kind is pure. Ordinary persons possess all three (the Manual adduces the first, which necessarily encompasses the latter two, and the same applies below); practitioners on the path of seeing have two, lacking deviant speech (the Manual adduces the third fruition to encompass the first two; because their craving is not yet exhausted, they still have conceited speech); holy persons have only one, lacking deviance and conceit (views and craving being eternally severed, they merely follow worldly nominal designations). Under 'As follows', the second part provides an exhortation based on self-knowledge. Truly, because the non-informative arises depending on the informative, and being neither mind nor matter it has no way of showing itself, one must definitely rely on that which receives it to reveal the superiority or inferiority of the precepts. Previously, explaining the superior grade, what was aspired to was far-reaching and vast; the essence received is definitely known to be supreme, hence it is said to have a demarcated measure. Under 'Therefore', he quotes by way of exhortation. This is the verse in the preface to the Vinaya. The Commentary says: 'Addressing one another as sons of the Buddha' refers to this very passage. 'Diligently seeking' refers to the mind capable of receiving; 'root of the prohibitive precepts' refers to the essence that is received. However, the phrasing differs slightly from that text. The verse says: 'As a man wishing to cross a river / Uses his hands and a floating bladder, / Though deep, he has no fear of drowning / And can straightaway reach that shore (the upper verse adduces the analogy, the lower verse matches the Dharma); / So do all the Buddha's sons / Practice the root of prohibitive precepts; / In the end they do not turn back into the deviant current, / Drowning in the sea of saṃsāra.'