四分律行事鈔資持記 2.122

2.122

本文，初科三段，初明順教成益；若下，二明迷教致損；所下，三示今述作。初文，初句標教本。注引《智論》尸波羅蜜中文。說名字者，此局戒本為數也。毘尼中者，指廣律也；八萬四千，對塵勞門也。望上為廣，望下猶略，故云略說；無量無邊，此從境也。故下，校量道俗；意令學者知己尊勝，勿自輕也。尸波羅蜜，與下戒度，梵華互舉，令易解也。依下二句，明順教。上句是行，下句即解；行解兩具，戒學功成。便下，顯勝益。克，能也。或作剋，削也。次段，反上三意。初句暗教，即無解也；所緣是境，由迷於教，故不了境；或可所緣即指教相。次句隨染，即闕行也。染謂封著，惑即迷亂。豈下二句，彰損可知。三中，上二句示述作。依教之言，別在今宗，通該三藏。必下，勸修。庶，望也。禍害，即上苦趣，謂三途也。此且舉損以勸，須知奉戒，不唯免害；發生定慧，必由此爾。

In the root text, the first section has three parts: first, explaining how following the teachings brings benefit; from "If..." onward, second, explaining how straying from the teachings incurs loss; from "Therefore..." onward, third, setting forth the present composition. In the first part, the opening phrase marks the origin of the teachings. The note quotes the passage on *śīlapāramitā* from the *Dazhidulun*. "Speaking of names" is restricted to the numbers in the Prātimokṣa. "In the Vinaya" refers to the broad Vinaya; the eighty-four thousand corresponds to the gates for countering afflictions. Looking back to the preceding, it is broad; looking forward to what follows, it is still brief, hence it says "briefly explains"; "measureless and boundless" is from the standpoint of the objective realms. From "Therefore..." onward, it weighs the monastics against the lay; the intention is to make practitioners aware of their own honor and supremacy, and not think lightly of themselves. *Śīlapāramitā* and the subsequent *jièdù* [precept-perfection] are given alternately in Sanskrit and Chinese so as to make it easy to understand. The two phrases from "Relying on..." onward explain following the teachings. The upper phrase is practice, and the lower phrase is understanding; when practice and understanding are both complete, the merit of training in the precepts is accomplished. From "Directly..." onward, it demonstrates the superior benefit. *Ke* (克) means "able"; it is also written as *kè* (剋), meaning "to carve out." In the next part, it reverses the three points above. The first phrase, being blind to the teachings, means lacking understanding; the "conditions" are the objective realms, and because one is confused about the teachings, one does not comprehend the realms; or it may be that "conditions" refers to the marks of the teachings. The next phrase, following defilements, means lacking practice. "Defilement" means clingy attachment; "delusion" means confusion. The two phrases from "How could..." onward display the loss, which is self-evident. In the third [part], the first two phrases indicate the composition. The phrase "relying on the teachings" refers specifically to the present school, and broadly covers the three piṭakas. From "Must..." onward, it exhorts practice. *Shù* (庶) means "hoping for." "Disasters and harms" refers to the painful destinies above, meaning the three wretched paths. This merely cites the losses to exhort [them]; one must know that upholding the precepts not only avoids harm, but the generation of samādhi and wisdom must depend on this.