四分律行事鈔資持記 2.2044

2.2044

次事懺中，初標機宜。由下，示懺法又二，初敘不堪理觀。止下，正明事懺，初明事行。不出三業，禮拜旋繞是身業，稱歎誦持即口業，虔仰竭誠等即意業。勝境不出三寶。則下，明成益，上二句示先業。言輕重者，就過為言，五逆謗法用僧物等為重，餘則為輕；又凡造罪，具足三時，俱起猛心為重；或二時一時為輕。定不定者，復簡重業；定業極重，縱懺不亡；不定猶輕，或容轉易。下二句彰益。轉報謂易奪不受，對上輕及不定業也。輕受謂轉重為輕，即上重中定業也。並下，指廣。《佛名經》文，見第十；《方等陀羅尼經．三卷》，《虛空藏經》、《占察經》等，並明悔法。若準《業疏》，須具五緣：一請佛菩薩為證（即奉請眾聖也），二誦經呪（即誦經諷呪），三說己罪名（即說懺悔），四立誓言（即今發願），五如教明證（即今求相簡擇邪正）。

Next, in deśanā through transactional matters, it first marks the suitable capacity. From 'due to...' downward, it indicates the deśanā procedure, which is again twofold: first, it recounts the inability to practice contemplation on principle. From 'only...' downward, it directly clarifies transactional deśanā. First, it clarifies transactional practice, which does not go beyond the three karmas: prostrations and circumambulations are physical karma; praising, reciting, and upholding are verbal karma; reverent devotion and utter sincerity are mental karma. Superior objects do not go beyond the Triratna. From 'then...' downward, it clarifies the achievement of benefits. The upper two phrases indicate past karma. Speaking of 'light and heavy' refers to faults: the five heinous offenses, slandering the Dharma, misusing saṃgha property, and so forth are heavy; the rest are light. Furthermore, whenever committing an offense, if all three moments are complete and accompanied throughout by a fierce mind, it is heavy; if in two moments or one moment, it is light. 'Determinate and indeterminate' further distinguishes heavy karma: determinate karma is extremely heavy, and even with deśanā it cannot be eliminated; indeterminate karma is still light, and may perhaps be transformed. The lower two phrases demonstrate the benefits. 'Transforming retribution' means altering and removing it so that it is not experienced, which corresponds to the light and indeterminate karma above. 'Lightening the experience' means transforming what is heavy into light, which refers to determinate karma among the heavy ones above. From 'along with...' downward, it points to broader sources. The text of the Fo Ming Jing appears in fascicle ten; the Fangdeng Tuoluoni Jing in three fascicles, the Xukongzang Jing, the Zhancha Jing, and so forth all clarify deśanā procedures. According to the Karma Commentary, five conditions must be complete: first, inviting the Buddhas and bodhisattvas as witnesses (that is, reverently inviting the assembly of sages); second, chanting sutras and mantras (that is, chanting sutras and intoning mantras); third, stating the names of one's offenses (that is, stating deśanā); fourth, establishing vows (that is, making vows now); fifth, clear verification according to the teaching (that is, seeking signs now to distinguish between heterodox and orthodox).