四分律行事鈔資持記 2.169

2.169

通斥中，初敘妄，有二。一謂無端始，二謂緣乖亦得。忽下，正斥，初斥妄言。由不披教，輕發此言，故宜深責。今時多爾，無知可悲。喟，即歎息之聲；霆，謂疾雷。七曜者，日月五星（南方熒惑、北方辰星、東方歲星、西方太白、中宮土宿）。麗，即訓著，布著於天也。此明祖師，將謂聖教，人所同聞，而不意愚者都無所曉；因彼妄述，不覺驚歎，故云豈以等；亦猶具耳眼者，聞雷至響；見耀極明，而不謂聾盲無所聞見也。管識，謂管中闚覰，喻識見之狹。厝，置也。故下，示所出，初顯緣成。引用聖教者，指前第四門。此下，示從始。縱下，遮妨。猶恐執著諸律論中，容有緣缺而感戒者，便謂不必假緣，故縱而奪之。如本律不受十戒，多宗不具衣鉢，《伽論》師僧不如法等，即緣境濫也；然成否之相，竝見〈受戒篇〉中，故指如前。

In the general refutation, it first recounts the false views, which are twofold: first, claiming that it began without cause; second, claiming that it is attained even when conditions are violated. From "Suddenly..." downward, it directly refutes them; first, it refutes the false speech. Because they have not studied the teachings, they rashly utter these words; therefore they should be severely reproved. Today, many are like this; their ignorance is lamentable. Kui is the sound of sighing; ting refers to a sudden thunderclap. The seven luminaries are the sun, moon, and five planets (Mars in the south, Mercury in the north, Jupiter in the east, Venus in the west, and Saturn in the central palace). Li is glossed as "attached"—displayed and attached to the heavens. This clarifies that the Patriarchal Master assumed that the holy teachings were heard by all alike, and did not expect that fools would understand nothing at all. Prompted by their false accounts, he was unwittingly shocked and sighed, hence saying, "How could it be because..." and so forth; it is also like those with ears and eyes hearing the extreme resonance of thunder and seeing the extreme brightness of the luminaries, not suspecting that the deaf and blind hear and see nothing. "Tube-vision" means peeking through a tube, a metaphor for the narrowness of one's insight. Cuo means to place. From "Therefore..." downward, it shows what it stems from; first, it reveals the completion of conditions. Citing the holy teachings refers to the fourth section above. From "This..." downward, it shows the origin. From "Even if..." downward, it wards off objections. Fearing that some might cling to the possibility in various vinayas and treatises of obtaining the precepts even when conditions are deficient, and thus claim that relying on conditions is unnecessary, he therefore concedes and then takes it away. For instance, in our own Vinaya not receiving the ten precepts, in the Sarvāstivāda School not having robes and bowls complete, or in the Saṃghabhadra Commentary the masters and monks not acting in accordance with the Dharma—these are confusions regarding conditions and objects. However, the marks of validity and invalidity are all found in the chapter on "Receiving Precepts", and therefore he refers to what preceded.