四分律行事鈔資持記 2.117

2.117

第八科分二，初勸其護法，前舉體相以勸。成受是體，形儀即相。今下，列住持之相。剃染，人也；羯磨，法也；伽藍，處也；訓道，事也。四僧，或約四位，或但初位。若下，次責其誑妄，初敘貪利附小。若汙下，明拒犯倚大。故下，引責。《佛藏》第一，佛告舍利弗，譬如蝙蝠，欲捕鳥時，則入穴為鼠；欲捕鼠時，則飛空為鳥；而實無有鳥鼠之用；其身臭穢，但樂闇冥。舍利弗，破戒比丘，亦復如是；既不入布薩自恣，亦不入王者役使；不名白衣，不名出家等。（捕，捉也，謂人欲捕也。）又《十輪經》第七云：自於大乘諸行境界，不曾修學，未能悟解；於大眾中，自號大乘；為名利故，誘誑愚癡，令親附己，共為朋黨。譬如有驢，披師子皮，而便自謂以為師子；有人遙見，謂真師子；及至鳴已，皆識是驢等。廣下，指前二經，略如上引。俟，待也；言彼經詳委，不待此陳而後知也。

The eighth section is divided into two: first, exhorting them to protect the Dharma; previously, it adduced the essence and marks to exhort them. Completing reception is the essence; outward deportment is the mark. Below, 'Now' lists the marks of upholding and maintaining [the Dharma]. Shaving and dying robes pertains to persons; karmas pertain to Dharma; saṃghārāmas pertain to places; instructing in the Way pertains to affairs. The four sanghas either refer to the four stages, or only to the initial stage. Below, 'If' secondly rebukes their deceit and delusion: first, it recounts greed for gain and attaching to the small. Below, 'If defiled' clarifies resisting offenses by relying on the great. Below, 'Therefore' cites rebukes. In the first fascicle of the *Buddhapiṭaka-sūtra*, the Buddha told Śāriputra: 'For example, when a bat wants to catch birds, it enters a hole and acts as a rat; when it wants to catch rats, it flies into the sky and acts as a bird; yet in truth it has neither the function of a bird nor a rat; its body is foul and filthy, and it delights only in darkness. Śāriputra, a bhikṣu who breaks the precepts is also like this: he neither joins the poṣadha and pravāraṇā, nor does he submit to the corvée of the king; he is neither called a white-robed layperson nor called a renunciant,' and so forth. ('Catch' means to seize, referring to people wanting to catch it.) Also, the seventh fascicle of the *Daśacakra-sūtra* states: 'Toward the states of various practices of the Mahāyāna, he has never cultivated or studied them, and is unable to awaken to or understand them; yet amid the great assembly he calls himself Mahāyāna. For the sake of fame and gain, he entices and deceives the foolish, causing them to draw near and attach to him and form a faction together. For example, there is a donkey that wears a lion's skin and thereupon considers itself a lion; when people see it from afar, they think it is a true lion; but once it brays, all recognize that it is a donkey,' and so forth. Below, 'Extensively' points to the previous two sūtras, briefly cited as above. *Si* (俟) means to wait; it means that those sūtras are detailed and complete, not waiting for this presentation before being understood.