四分律行事鈔資持記 2.124

2.124

第三科中，初二句標歎戒功。依此淨戒，得越苦海，故如舟航。凡入道門，無不稟戒，故是宗要。受下，明多犯所以。受時遍境俱發，故通法界；隨中一行猶難，故如麟角。（麟是瑞獸，國君有道乃現，止有一角，舉此喻其少耳。）受多持少，患在迷教，故云良由等。本詮，即目律教；塵染，即是毀犯。此下，示意列章。據此首題，止標戒相；今欲委述法體及行，故當先示須明之意。上句引聖為況。上標此字，即指前戒。聖賢欽序者，即〈標宗〉所引諸經律論贊戒之文是也。何下，顯今須述。故下，列示章門。通出離者，貫徹因果故。生眾行者，基址義故。順本受者，是隨行故。通篇聚者，屬教詮故；亘，即遍也。問：何以不但釋相，而總論四戒者？答：戒是一也。軌凡從聖名法，總攝歸心名體，三業造修名行，覽而可別名相。由法成體，因體起行，行必據相；當知相者，即是法相，復是體相，又是行相，無別相也。若昧餘三，直爾釋相；既無由序，不知所來；徒自尋條，終難究本。故戒體中云：人並受戒，少有明識；故於隨相之首，諸門示現；準知己身，得戒成不；然後持犯方可修離，聖意昭顯，學者宜知。

In the third section, the first two phrases mark and praise the function of the precepts. Relying on these pure precepts, one can cross the sea of suffering, hence they are like a ship. All who enter the gate of the path take up the precepts without exception, hence they are the essential principle. From "Receiving..." onward, it explains the reason why transgressions are numerous. When receiving, they arise universally in confrontation with all realms, hence they pervade the Dharma realm; in subsequent [practice], even a single practice is difficult, hence they are like a unicorn's horn. (A unicorn is an auspicious beast; it appears only when the ruler of the state possesses the Way, and it has only one horn; this is cited as a metaphor for their rarity.) Many receive but few maintain; the malady lies in being confused about the teachings, hence it says "truly because," and so forth. The "root explanation" designates the Vinaya teachings; "dust-like defilements" are transgressions. From "Here..." onward, it reveals the intention and lists the chapters. According to this opening title, it only marks the precept-marks; now, wishing to comprehensively recount the essence of the Dharma and practice, it ought first to show the intention why this must be clarified. The first phrase cites the sages as a comparison. The word "this" marked above refers to the preceding precepts. The "honoring and ranking by sages and worthies" refers to the passages praising the precepts cited from various sūtras, vinayas, and treatises in "Marking the Principle." From "Why..." onward, it reveals that it must now be recounted. From "Therefore..." onward, it lists and shows the headings of the chapters. "Pervading liberation" is because it penetrates cause and effect. "Generating the various practices" is due to its meaning of being the foundation. "Accompanying the original reception" is because it is subsequent practice. "Pervading the classes and groups" is because it pertains to the explanation of the teachings; *gèn* means pervading. Question: Why not merely explain the marks, but instead discuss the four precepts as a whole? Answer: Precepts are one. Modeling the ordinary and according with the noble is called "Dharma"; unifying and gathering together into the mind is called "essence"; engaging in cultivation through the three karmas is called "practice"; that which can be observed and distinguished is called "marks." Due to the Dharma, the essence is formed; based on the essence, practice arises; practice must rely on marks. One should know that the marks are the marks of Dharma, furthermore the marks of essence, and also the marks of practice; there are no separate marks. If one is ignorant of the other three and simply explains the marks, then lacking an origin, one will not know where they came from; vainly searching the branches, in the end it will be difficult to fathom the root. Therefore, under "Precept-Essence," it says: people all receive the precepts, but few clearly understand them; thus, at the head of "Concomitant Marks," various gates are displayed, so that according to this, one may know for oneself whether one has attained the precepts or not; thereafter, maintenance and violation can be cultivated or abandoned. The noble intention is brilliant and clear; students ought to know this.