四分律行事鈔資持記 2.1324

2.1324

初緣中。此由經說淫欲是道，不知即事顯理，令通染性；復是大慈曲被重障鈍根，具縛凡愚，未離欲者，結緣下種，以為來習，非佛本意。倚濫聖教，不達深旨；堅執化人，故須訶諫；諫而不捨，復加舉法。今學大者多墮此見。戒制口說，故作呵治；必若身行，定須擯棄。餘同前諫戒，唯罪名異耳。

In the first condition: This arises because sūtras say that sensual desire is the path, failing to understand that this reveals principle through phenomena so as to allow penetration through defiled nature; furthermore, it is the Great Compassion adapting itself to cover those with heavy obstacles and dull faculties, the bound foolish worldlings who have not left desire, planting affinity and sowing seeds as habits for the future—this was not the Buddha's primary intent. Relying on and confusing the sacred teachings without understanding the deep import, stubbornly clinging to them to teach people, he had to be admonished; when admonished and not abandoning it, the saṃgha additionally applied suspension. Nowadays, many who study the Mahāyāna fall into this view. The precept prohibits oral speech, so rebuke and disciplinary action are applied; if it were actually practiced with the body, he would definitely have to be expelled. The rest is the same as the previous precept on admonition; only the name of the offense differs.