四分律行事鈔資持記 2.2037

2.2037

敘來意中，初科為二，初敘懺意，上句明造業。且約篇聚所制二犯之罪；結業成因，必招來果，故如種焉。次句明須懺。以犯從妄起，罪假緣生；妄體本空，緣生無性；了知妄本，則犯相何依！識達緣生，則罪根叵得。是以忽追所犯，深恨前非；仰對勝緣，盡披肝膽。罪從心起，還逐心亡；既伏現因，不牽後果。犯而不悔，業苦何窮。有智識非，義無隱覆故也。則下二句彰益。上句自行無瑕，下句眾法有用。故下，引勸；前引論文勸速改，初引論；不下，申勸。彼論問曰：何法重於地？何法高於空？何法多於草？何法疾於風？答曰：戒德重於地，我慢高於空，煩惱多於草，心念疾於風。今略引後句以明昔心造惡，今忽追悔，剎那翻善，不待終日。意令有犯速須求懺。次引經文彰佛勸。經明如來訶責示惡之意，欲令行者有過尋悔。上訶毀禁，令成止行；下說惡道，令成作行。

In [the section] recounting the intention [of the chapter], the first subsection is divided into two. First, it recounts the intention of deśanā. The prior phrase explains the creation of karma. It is provisionally formulated according to the offenses of the two violations prohibited in the divisions and classes [of precepts]: karma is formed to become causes, which inevitably incur future fruits, and therefore they are like seeds. The subsequent phrase explains the necessity of deśanā: because violations arise from delusion, offenses are produced conditionally upon circumstances. The substance of delusion is originally empty, and what arises from conditions has no intrinsic nature. When one thoroughly understands the root of delusion, upon what could the marks of violation rely? When one realizes and comprehends conditional arising, the root of the offense cannot be found. Therefore, one suddenly recalls what has been violated, deeply regrets past errors, gazes reverently upon superior conditions, and completely lays bare one's heart. Offenses arise from the mind and likewise vanish along with the mind; once the present causes are subdued, they will not pull forth future fruits. If one violates without repenting, how could karmic suffering ever end? It is because the wise recognize errors that inherently there must be no concealment. The next two phrases, 'then...', show the benefits. The upper phrase means one's personal practice becomes flawless; the lower phrase means communal rites become effective. The subsequent phrase, 'therefore...', cites an encouragement. First, it cites a treatise to encourage swift reform: first citing the treatise, and then from 'not...' downward extending the encouragement. That treatise asks: 'What phenomenon is heavier than the earth? What phenomenon is higher than the sky? What phenomenon is more numerous than grass? What phenomenon is swifter than the wind?' The answer states: 'The virtue of precepts is heavier than the earth; self-pride is higher than the sky; afflictions are more numerous than grass; mind-moments are swifter than the wind.' Here, the last phrase is briefly cited to clarify that although the past mind committed evil, now one suddenly regrets it, turning to good in an instant without waiting for the day to end. The intent is to cause those who have violations to urgently seek deśanā. Next, it cites sutra passages to reveal the Buddha's encouragement. The sutras clarify that the Tathāgata's intent in rebuking and pointing out evils is to make practitioners immediately repent when they have faults: above, rebuking the transgression of prohibitions causes the perfection of cessation practice; below, speaking of the evil destinies causes the perfection of active practice.