四分律行事鈔資持記 2.130

2.130

略舉中二，初通敘教旨；夫下，別彰戒功。初中，上二句總示三藏，須約通別二意釋之；若就別從強，經論二藏，斷證功高；毘尼一法，住持最勝。從通兼具，經論並列流通住持，毘尼特彰絕縛元始；義雖兩通，文從別意，故云並有等也。明義別者，通示三藏不同也。須略舉者，獨標律藏也。言略有二：一對餘藏，此不明故；二就律藏，但舉要故。別彰中，前四句別舉；必下，通結，貫上諸句。初句住持義，次句軌物義。九道者，除佛道外，三聖六凡，皆被戒訓故。若準《涅槃》，我亦有師，所謂法也。又《戒經》云：三世諸佛，皆尊敬戒；是知戒法，佛猶師奉；今望無非可治，故云九道耳。三發趣義，四本基義。此之四句，攝盡戒功；比於餘藏，優劣見矣。

In the brief presentation, there are two parts: first, a general account of the purport of the teachings; from "Now..." onward, a specific demonstration of the merit of the precepts. In the first part, the top two phrases generally indicate the three piṭakas, which must be explained according to the two meanings of general and specific. If one proceeds according to the specific based on what is predominant: in the sūtra and śāstra piṭakas, the merit of severing and witnessing is lofty; in the single dharma of the Vinaya, sustaining and upholding is the most supreme. Proceeding according to the general, both are included: the sūtras and śāstras equally rank in propagation and sustaining, while the Vinaya uniquely displays the origin of cutting off bonds. Although the meaning applies to both, the text follows the specific meaning, hence it says "both have," and so forth. Clarifying the distinct meanings generally shows the differences among the three piṭakas. Needing to briefly present it specifically marks the Vinaya Piṭaka alone. "Brief" has two meanings: first, in contrast to the other piṭakas, these are not clarified here; second, with regard to the Vinaya Piṭaka, it only raises the essentials. In the specific demonstration, the first four phrases raise them specifically; from "Must..." onward, it concludes generally, penetrating all the phrases above. The first phrase is the meaning of sustaining and upholding, and the next phrase is the meaning of being a model for things. The "nine paths" refers to the three noble and six ordinary paths, excluding the Buddha path, because all are guided by the precepts. If one follows the *Nirvāṇa Sūtra*, "I also have a teacher, which is called the Dharma." Furthermore, the *Prātimokṣa Sūtra* says that the Buddhas of the three times all revere the precepts; from this we know that the precept-dharma is revered as a teacher even by the Buddhas. Looking now from the perspective that there are none who should not be governed, it says "nine paths." The third is the meaning of setting out, and the fourth is the meaning of the root and foundation. These four phrases fully encompass the merit of the precepts; compared to the other piṭakas, their superiority and inferiority become apparent.