四分律行事鈔資持記 2.126

2.126

次順明中，初正明。賊即三毒，能劫善財，侵害慧命，故以喻焉。隨境禁制，故如捉；攝止一處，故如縛；用智照破，故如殺；捉縛通凡，殺唯局聖；初果破見，亦得名殺；終至無學，殺方究竟，是以羅漢彰名殺賊；然雖聖道親在縛殺；推其元由，功由先捉；本基之義，於茲彰矣。賢者現修，聖人已成；大小雖殊，行門無別。是以五分功德，以戒為初；無上菩提，以戒為本；安有棄戒，別求聖道！《智論》所謂無翅欲飛，無船欲度；聖言深勉，可不信乎！即下，引證，文有三段。《遺教》依因，同前基本。諸禪定者，四禪四空，定相差別；故馬鳴釋云：有色無色，解脫功德是也。滅苦智者，苦即見思二惑，是苦本故；智即三十四心，以能滅故。次引《四分》，示佛制意本為聖道。調毒令盡，即是果成。後文，即本律〈說戒犍度〉釋波羅提木叉文。（〈標宗〉亦引，有言《善生》者，非。）上句喻顯。根喻生長，面首喻高勝。下二句法合。集眾善者，統萬行也；三昧成者，資禪觀也；具斯二義，故同根首。

In the subsequent positive explanation, it first explains directly. "Thieves" are the three poisons; they can rob the wealth of goodness and harm the life of wisdom, hence they are used as a metaphor. Prohibiting them in accordance with the objective realms is like seizing; gathering and confining them to one place is like binding; using wisdom to illuminate and destroy them is like killing. Seizing and binding are common to the ordinary, whereas killing is restricted only to the noble. When the first fruit destroys view-delusion, it may also be called killing; only when one finally reaches the state of non-learning is the killing ultimate, which is why an arhat is designated with the name "killer of thieves." However, although the Noble Path directly consists in binding and killing, if one traces its origin, the merit stems from first seizing; the meaning of the root and foundation is hereby demonstrated. Worthies are currently cultivating, while sages have already accomplished it; though the great and small differ, their gates of practice are not distinct. Therefore, of the fivefold merit, the precepts are the first; of unsurpassed bodhi, the precepts are the root. How could one cast aside the precepts and seek the Noble Path elsewhere! As the *Dazhidulun* says: wishing to fly without wings, or wishing to cross over without a boat. The holy words are deeply encouraging; how could one not believe them? From "Namely..." onward, it cites evidence; the text has three sections. The "foundational cause" in the *Bequeathed Teachings* is identical to the root and foundation mentioned earlier. "Various meditative absorptions" refers to the four dhyānas and the four formless absorptions, with their distinct marks of concentration; thus Aśvaghoṣa explains that it refers to the virtues of liberation of the form and formless realms. "The wisdom that eradicates suffering": suffering refers to the two delusions of views and thoughts, because they are the root of suffering; wisdom refers to the thirty-four minds, because they are able to eradicate them. Next, it cites the *Four-Part Vinaya* to show that the Buddha's intention in instituting them was originally for the sake of the Noble Path. Subduing the poisons until they are exhausted is the accomplishment of the fruit. The latter text is the passage from the "Poṣadha Skandhaka" of this vinaya explaining the Prātimokṣa. ("Marking the Principle" also cites it; those who claim it is the *Shanxing* are mistaken.) The upper phrase reveals it through a metaphor. "Root" is a metaphor for growing, and "head and face" is a metaphor for being exalted. The two lower phrases apply the metaphor to the Dharma. "Gathering the various goods" unifies the ten thousand practices; "attaining samādhi" supports meditation and contemplation; possessing these two meanings, it is therefore like the root and the head.