四分律行事鈔資持記 2.1493

2.1493

先後中。謂取理順，修善離惡，作應在先，今何反之？若準生起，其意已明；恐疑無據，故復引釋。初徵。論下，釋。即《百論》也。彼因外道，與內眾論義；外曰：佛說何等法相？內曰：惡止善行法。外曰：已說善行，不應復說惡止；以惡止即善行故。內曰：止相息，行相作，性相違故。又下，彼論，外道難曰：善行有妙果，應先說善行，後說惡止。內曰：次第法故，若不止惡，不能修善；先除麁垢，後染善法。（今但取意，變其語耳。）

In "Sequence": this means that following the reasonable order, cultivating good and abandoning evil, action should come first; why is it now reversed? If based on the successive generation, the intention is already clear; fearing doubt that there is no proof, it again cites and explains. First is the inquiry. Below "treatise," it explains: this is the Śata-śāstra. There, because of non-Buddhists debating with the Buddhists, the non-Buddhists said: "What characteristics of phenomena did the Buddha teach?" The Buddhists said: "The phenomenon of ceasing evil and performing good." The non-Buddhists said: "Having already spoken of performing good, one should not again speak of ceasing evil, because ceasing evil is precisely performing good." The Buddhists said: "The mark of cessation is resting, and the mark of performance is acting; their natures and marks are opposed." Also below in that treatise, the non-Buddhists raised an objection, saying: "Performing good has wondrous fruit, so one should first speak of performing good and later speak of ceasing evil." The Buddhists said: "Because it is a gradual dharma: if one does not cease evil, one cannot cultivate good; first remove coarse defilements, and later be perfumed with good dharmas." (Here it only takes the meaning, altering the phrasing.)