四分律行事鈔資持記 1.840

1.840

十正問，初科中，前明示衣。《律》中屏問則有，對問則無；今用世傳，非出《律本》，故示令知。應下，正勸。引《僧祇》文，令知虛誑尚不免罪，云何感戒。魔王居欲天，梵眾居色界，沙門通收凡聖，婆羅門即淨行居士。上云諸天魔梵等，即別舉天人之勝者；下云諸天世人，通餘一切。如來是立戒本師，眾僧即發戒正緣。《疏》云：以戒法所通，下被上達；非緣而受，體是乖儀；欺妄之深，乃通遍也。

Section 10: The formal interrogation. In the first section: First, it explains showing the robes. In the Vinaya, it exists in the concealed interrogation, but not in the face-to-face interrogation; now following secular transmission, it does not come from the Vinaya root text, so it is pointed out to make it known. From 'should' downwards, it directly encourages. Citing the Mahāsāṃghika-vinaya makes him know that falsehood still does not escape an offense, so how could it induce the precepts? The Demon King resides in the desire heaven; the Brahmā assembly resides in the form realm; śramaṇas generally encompass ordinary people and sages; brāhmaṇas are pure-practicing householders. Above, saying 'devas, Māra, Brahmā, etc.' specifically singles out the superior among gods and humans; below, saying 'devas and worldly people' encompasses all the rest. The Tathāgata is the root master who established the precepts; the Saṃgha is the primary condition for generating the precepts. The Commentary says: 'Because the precept-method extends universally, reaching down to cover and up to arrive; receiving under invalid conditions in essence violates the ritual form; the depth of deceit and deception thus extends everywhere.'