四分律行事鈔資持記 1.772

1.772

二明污尼，定淨穢中，初示通濫。即《律本》云：汝不污比丘尼耶？《五、十》皆爾，故云等律。故下，二明簡淨，前引時事。下文準用。此下，出彼所據。初果三界思惑全在，二果欲界思惑未盡；故此二聖，猶受染樂。凡夫總收內外薄地。問：必不受樂，前境不壞，成障戒不？答：污壞成難，從能得名；但取慢辱，不論前境；上論受樂，為簡初中後人成不成耳。三果欲界思盡，四果結使俱亡，此二必無染樂。故知下，雙決。

Second, clarifying defiling a nun and determining purity versus impurity: First, he shows what is general and ambiguous. That is, the root Vinaya says: 'Have you not defiled a bhikṣuṇī?' The Mahīśāsaka and Daśādhyāya are both like this; hence it says 'and other vinayas'. Under 'Therefore', the second part clarifies distinguishing purity: first, he cites current practices. The text below follows this usage. Under 'This...', he brings forth what they relied upon. In the first fruition, the thought-illusions of the three realms are entirely intact; in the second fruition, the thought-illusions of the desire realm are not yet exhausted; hence these two holy ones still experience defiled pleasure. 'Ordinary person' comprehensively gathers internal and external ordinary persons on the thin earth. Question: If one definitely does not experience pleasure, and the objective sphere is not corrupted, does it form an impediment to the precepts or not? Answer: Defiling and corrupting constitutes a difficulty, taking its name from the agent; it merely takes insolent dishonor, without discussing the objective sphere; the discussion of experiencing pleasure above is solely to distinguish whether it is constituted for the initial, intermediate, or subsequent person. In the third fruition, thoughts of the desire realm are exhausted; in the fourth fruition, both fetters and residual habits are extinguished; these two definitely have no defiled pleasure. Under 'Therefore we know', he makes a dual decision.