四分律行事鈔資持記 2.148

2.148

解脫中，約近遠兩義釋之；近中，又二，初標。言隨分者，顯非頓脫，即處處義也。謂下，釋。初二句，示境緣別也。次一句，明治行不頓也。下一句，示分果也。此望隨境起護，脫免過非，故云隨相。次遠義者。此以凡地所受，望後聖果，故云遠取；即前聖道本基義，故云因戒等。克，猶護也。聖總三乘，累該五住。故下，引證，亦律序偈；彼云：眾經億百千，戒為第一最；欲求第一最，今世及後世，當持此禁戒，終身莫毀犯；餘二句如鈔。問：近遠兩釋，何以分之？答：此有多異：一近約止業，遠望除惑；二近是凡地，遠即聖道；三近是就因，遠即從果；四近是漸防，遠即頓破。即《戒疏》云：戒障有二：一者業非，二者煩惑；戒淨障業，惑待智亡；望分所除，故云別脫。（此明近義。）後智除惑，乃稱究竟解脫。（此證遠義。）下文指後，即戒體中發戒數量門；彼明境量等，即別脫之義，可見。

In "liberation": It is explained via the two meanings of proximate and remote. In the proximate, there are again two: first, it marks it. Saying "according to portion" shows that it is not sudden liberation, which is the meaning of "in each and every place." "Meaning..." below explains. The first two sentences show the distinctness of objects and conditions. The next sentence shows that the practice of remedying is not sudden. The next sentence shows the partial fruit. This refers to giving rise to protection in accordance with objects to be liberated from errors and offenses, hence it says "concomitant marks." Next, the remote meaning: This takes what is received in the ordinary stage and looks ahead to the subsequent noble fruit, hence it says "remotely taken"; this is the aforementioned meaning of the fundamental base of the noble path, hence it says "due to the precepts," and so forth. "To attain" (克) means to preserve. "Noble" encompasses the three vehicles; "encumbrances" covers the five entrenchments. Therefore, below, a proof is cited, which is also a verse from the vinaya preface. It says: "Of the billions of sūtras, the precepts are the foremost; / one wishing to seek the foremost, in this life and future lives, / should maintain these prohibitive precepts and never violate them throughout life;" the other two lines are as in the Manual. Question: Regarding the two explanations of proximate and remote, how are they distinguished? Answer: There are many differences: first, the proximate concerns stopping karma, while the remote looks to removing afflictions; second, the proximate is the ordinary stage, while the remote is the noble path; third, the proximate concerns the cause, while the remote follows the fruit; fourth, the proximate is gradual prevention, while the remote is sudden destruction. That is what the *Precept Commentary* means: "There are two obstacles to the precepts: first, karmic wrong; second, afflictive confusion. The purity of precepts obstructs karma, while confusion awaits wisdom to vanish; with respect to what is partially eliminated, it is called individual liberation (this clarifies the proximate meaning). Subsequent wisdom eliminating confusion is then called ultimate liberation (this proves the remote meaning)." The text below points forward to the section on the quantity of precepts generated in [the chapter on] the precept-essence; there it clarifies the quantity of objects, which is the meaning of individual liberation, as can be seen.