四分律行事鈔資持記 1.79

1.79

引論中。欲明取舍有所準故。此論五百羅漢造，釋《四分律》；初牒釋婬戒緣起已，將入戒本，即變為宗論。其中一羅漢曰：於戒句中（即下隨本。），於戒本中（即下本也。），於問難中（即法師語。），若欲知者，有四毘尼；諸大德等，如鈔所引。然諸羅漢並具神通，不無勝劣，故選召能者耳。抄出者，傳于貝葉也。上是告眾之詞。一本下，出四法之相。初本中。云一切律藏，即指當部諸戒，非謂通諸律也。二隨本下，略其釋文。論云：四大處名為隨本（論文難解，諸釋不同；且依古記約通別二緣注之。），佛告諸比丘：我說不淨（性惡遮惡，俱是不善，故不清淨。）而不制（癡狂心亂，並通開故。），然此隨入不淨（一念心憶，是比丘便入犯位。）；於淨不入，是名不淨（不順開教，故淨不入；即是犯罪，故名不淨。）。第二佛告諸比丘：我說不淨（如上）而不制（如上），然此隨入淨，是名淨（心不憶知，順開入淨，由不成犯，故得名淨。）。第三佛告諸比丘：我說聽淨（如婬怨逼，儉開八事。），然此隨入不淨（三時有樂，時豐不止，二並歸犯。）；於淨不入，於汝輩不淨（乖於開教，故淨不入；並結正犯，故言不淨。）。第四佛告諸比丘：我說聽淨（如上），然此隨入淨，於汝輩淨（順於開教，並無犯故。）。一切諸戒，並具通別二緣；通如〈持犯〉，別在〈隨相〉。今此四句，前二通緣，後二別緣。又前後二句中，並初句是犯，後句不犯。一一戒下，皆有二緣，故名隨本。是一切戒大要之處，名四大處。三法師語。先說本者，即上二本。廣分別者，即論中解釋之文，一一並云法師曰是也。即論主一句，祖師助顯，非本論文。四意用。論作自意。彼云：何謂自意？答：置本、置隨本、置法師語（如評一戒，則涉三法；且置此三，待加意度，及對三藏，方可取舍。），以意度（籌量可否），用方便度（詳其理趣）。及三藏者，上是意詳，下以教勘；彼云以修多羅廣說，以阿毘曇廣說，以毘尼廣說，以法師語。文略下句，故云等也（此謂三藏中法師語也）。先觀下，正示意用次第之法。根本即本，句義即隨本。文句等不等者，謂以上三，對考三藏。等即同也。注中指廣，今略引之。彼云律師者，有三法然後成就。一於本諷誦通利，句義辨習，文字不忘；二於律中堅持不雜；三從師次第受持，不令忘失。（在文難曉，故詳引之，廣更如彼。）正下一句，結示。

In the section "Citing the Treatise": [It is quoted] because he wishes to make clear that adopting and rejecting have a standard. This treatise was composed by five hundred arhats to explain the Dharmaguptaka-vinaya; after initially taking up and explaining the background to the precept on sexual intercourse, as it was about to enter the Prātimokṣa, it transformed into a doctrinal treatise. One arhat among them said: "If one wishes to know [what is contained] in the precept clauses (that is, the following 'subsidiary root'), in the Prātimokṣa (that is, the following 'root'), or in the questions and objections (that is, the master's words), there are four Vinayas, O Venerables," and so forth, as cited in the Manual. However, although all these arhats possessed spiritual penetrations, they were not without superior and inferior [faculties]; thus the capable ones were selected and convened. "Transcribed" means transmitted onto palm leaves. The above constitutes the words addressing the assembly. Under "1. The root": He explains the marks of the four dharmas. In the first, "the root," the phrase "all Vinaya collections" refers specifically to the various precepts of this division, and does not mean applying to all Vinayas generally. Under "2. The subsidiary root": Its explanatory text is abbreviated. The treatise says: "The four great bases are called the subsidiary root" (the text of the treatise is difficult to understand, and various explanations differ; here we annotate it provisionally based on the ancient records according to the general and particular conditions). "The Buddha addressed the bhikṣus: 'I say that what is impure (both intrinsic evils and prohibitory evils are unwholesome, and hence impure) is not prohibited (insane and deranged states of mind are all granted exceptions universally), yet this subsequent [state] enters into impurity (with a single thought of memory, this bhikṣu thereupon enters into the status of an offense); not entering into purity is called impurity (because one does not conform to the teaching of exception, one does not enter purity; this is precisely committing an offense, and hence is called impurity).' Second, 'The Buddha addressed the bhikṣus: I say that what is impure (as above) is not prohibited (as above), yet this subsequent [state] enters into purity, [which] is called purity (the mind has no recollection or awareness, and conforming to the exception it enters purity; since no offense is constituted, it is therefore called purity).' Third, 'The Buddha addressed the bhikṣus: I say that [what is] permitted is pure (such as being coerced by an enemy to engage in sexual intercourse, or the eight items permitted during famine), yet this subsequent [state] enters into impurity (experiencing pleasure in the three phases, or not stopping when times are plentiful—both revert to offenses); not entering into purity is impurity for you all (violating the teaching of exception, one therefore does not enter purity; both are penalized as principal offenses, hence it says impurity).' Fourth, 'The Buddha addressed the bhikṣus: I say that [what is] permitted is pure (as above), yet this subsequent [state] enters into purity, and is pure for you all (because conforming to the teaching of exception, neither constitutes an offense).' All precepts possess both general and particular conditions: the general is as in [the chapter on] 'Maintenance and Violation', and the particular is in [the chapter on] 'Concomitant Marks'. Now in these four clauses, the first two are general conditions and the latter two are particular conditions. Furthermore, in both the preceding and following pairs of clauses, the first clause constitutes an offense and the latter clause constitutes no offense. Below every single precept there are these two conditions; hence it is called the 'subsidiary root'. Because they are the great essential points of all precepts, they are called the 'four great bases'. 3. 'The master's words': 'First speaking the root' refers to the two roots above. 'Extensively differentiating' refers to the texts of explanation within the treatise, each of which says, 'The master said...', and so on. That is, the phrase 'the author of the treatise' was added by the Patriarchal Master to clarify it, and is not from the root text of the treatise. 4. 'Conjectural application' (yi yong): The treatise writes 'one's own mind' (zi yi). It states: 'What is called one's own mind? Answer: Setting aside the root, setting aside the subsidiary root, and setting aside the master's words (for instance, when assessing a single precept, it involves these three dharmas; for now set these three aside, waiting to add deliberation of mind and collate with the Tripiṭaka, only then can one adopt or reject), deliberating with the mind (calculating feasibility) and deliberating with skillful means (scrutinizing its principle).' 'And the Tripiṭaka': the above is deliberation by the mind, and the below is verification by the teaching. It states: 'by speaking extensively through the sūtras, speaking extensively through the abhidharma, speaking extensively through the vinaya, and by the master's words.' The text omits the lower clause, hence it says 'and so forth' (this refers to the master's words within the Tripiṭaka). Under 'First observe...': It directly shows the method of sequence in conjectural application. 'The root' is the root, and 'the meaning of the clauses' is the subsidiary root. Whether the text and clauses are equal or unequal refers to collating the above three against the Tripiṭaka. 'Equal' means identical. In the notes he points to a fuller discussion, which is now briefly cited. It says that for a Vinaya master, there are three dharmas before he is accomplished: first, reciting the root fluently, mastering and practicing the meaning of the clauses, without forgetting the text; second, maintaining firmly within the Vinaya without admixture; third, receiving and holding in sequence from a teacher, not letting it be forgotten. (As it is difficult to understand in the text, it is therefore cited in detail; for a fuller account, see that text.) The single clause starting with 'Properly...' concludes and demonstrates.