四分律行事鈔資持記 2.115

2.115

六中，初敘深位。上二句，示化教義；聲聞之教，止通道耳。有緣作者，為利眾生，現行十惡故；不染風者，自無染濁過失；必具二利，方許行之。準下文，須至八地，或云初地已去。次明初心，又三，初示所修。自地前三賢等，未破無明，容生染濁；未可如上。而同聲聞者，以出家菩薩，必兼小戒故。又三聚中，律儀斷惡，大小不異故。即下，二引證《涅槃》。羅剎喻三毒，浮囊喻戒體。一全乞喻犯重，二乞半喻犯殘，三乞三分之一喻犯蘭，四乞手許喻捨墮單提，五乞微塵許喻犯吉（六聚中，闕提舍，義同吉故。）；文舉吉羅，以輕況重。又下，引《智論》。不畜財者，亦護遮故。而言等者，彼云：不盜者，已施法界有情之財；即用戒法，行己化他；即名法施，遍眾生界。以下，三準斥，初敘濫。行非可采，所為庸常也。言過實者，高談虛論也。恥己犯者，慮他見輕也。謬自褒者，言我大乘人，不拘小檢也。余下，明面折。煩惱合者，縱放為惡，順欲情故。

In the sixth: first, it recounts the deep stages. The upper two lines show the meaning of the transforming teaching; the śrāvaka teaching is only a provisional way. 'Those who act when there are conditions' refers to displaying the ten non-virtuous actions for the benefit of sentient beings; 'untainted by the wind' means being personally free from the fault of defilement; one is permitted to practice this only when both benefits are fully present. Drawing on the text below, one must have reached the eighth bhūmi, or as some say, from the first bhūmi onward. Next, it clarifies the initial mind, which again has three parts: first, indicating what is cultivated. From the three ranks of worthies prior to the bhūmis and below, one has not yet broken through fundamental ignorance, and defilement may easily arise; they cannot be like those above. As for being identical with śrāvakas, this is because a renunciant bodhisattva must concurrently observe the Hīnayāna precepts. Furthermore, within the three clusters of pure precepts, the rules of deportment for severing evil are not different between Mahāyāna and Hīnayāna. Below, 'Namely' secondly adduces the *Nirvāṇa-sūtra* as proof. The rākṣasa exemplifies the three poisons; the floating bladder exemplifies the precept-essence. Asking for the whole thing exemplifies committing a grave offense; asking for half exemplifies committing a saṃghāvaśeṣa; asking for one-third exemplifies committing a sthūlātyaya; asking for the size of a hand exemplifies naiḥsargika-pāyattika and śuddha-pāyattika; asking for the size of a speck of dust exemplifies committing a duṣkṛta (among the six clusters, pratideśanīya is omitted, its meaning being identical to duṣkṛta); the text mentions duṣkṛta, using the minor to illustrate the major. Below, 'Further' cites the *Dazhidulun*. Not storing wealth is also to guard against prohibitive offenses. And as for saying 'and so forth', that text states: 'One who does not steal has already given the wealth of sentient beings in the Dharma realm; using the Dharma of precepts, one practices it oneself and transforms others; this is called the gift of Dharma, pervading the realm of sentient beings.' Below, 'Taking as the standard' thirdly rebukes them: first, it recounts their excesses. 'Practices not worthy of emulation' means what they do is mediocre and ordinary. 'Words exceeding reality' means grand talk and empty theories. 'Ashamed of their own infractions' means fearing being disdained by others. 'Falsely praising themselves' means saying: 'I am a follower of the Mahāyāna, unconstrained by minor restrictions.' Below, 'The rest' clarifies confronting them to their faces. 'Accord with afflictions' means indulging in evil in pursuit of desires.