四分律行事鈔資持記 2.111

2.111

次科，為二，初推戒功，先敘佛偏弘。施為者，通語一期化物軌度。威儀即目戒學；主，猶尊也。但下，出所以，初明對病。身口即業，心使是惑。勃，卒也。今下，明次治。顯戒學居初，釋成為主耳。今有下，二斥誑妄，初敘所計。位地，謂薄地凡夫。安託，謂無疑畏。輕真經者，毀律教也。重我教者，黨所習也。即下，據教反質。二文竝約開會之義。由本小教，歸一佛乘，故兩皆云即。八十，即目段數；部，即指根本一部。聲聞但云尸羅，菩薩則加波羅蜜，即六度之一。如下，傷其愚暗。教雖顯了，聞而不信，故云不入耳。

The next section has two parts: first, exalting the efficacy of the precepts; first, recounting the Buddha's particular propagation [of them]. 'Conduct and activities' generally refers to the standards of transforming beings throughout his entire lifetime. 'Deportment' specifically designates the study of the precepts; 'master' is equivalent to venerated. 'Only' and below sets forth the reason; first, it clarifies [the precepts as] confronting diseases. Body and mouth are karma; the mind's drivers are defilements. *Bo* (勃) means sudden. Below, 'Now' clarifies the sequential curing. It reveals that the study of precepts comes first, explaining why it becomes the master. Below, 'Now there are' secondly rebukes deceit and delusion; first, it recounts what is held. 'Station and stage' refers to ordinary beings on thin ground. 'Secure reliance' means without doubt or fear. 'Disdaining the true scriptures' means slandering the teachings of the Vinaya. 'Valuing our teaching' means being partisan toward what one practices. Below, 'Namely' questions them in turn based on the teaching. Both passages are based on the meaning of opening and convergence. Because the original Hīnayāna teaching returns to the One Buddha Vehicle, both say 'namely'. 'Eighty' refers to the number of sections; 'division' refers to the one fundamental division. The śrāvakas merely call it śīla, whereas the bodhisattvas add pāramitā, which is one of the six perfections. Below, 'Like' laments their foolishness and darkness. Although the teaching is clearly apparent, they hear it without faith; hence it is said: 'It does not enter their ears.'