四分律行事鈔資持記 2.255

2.255

《了論》中，初科，分二，初引論；據下，二結歎。初中，先引論文。次引論解，此又分二，初配數顯德，前釋名義。福即善業，河即譬喻。破戒煩惱，即業惑二道。言下，合數，三段，先示戒數。所引律戒，皆彼論自指，此土竝無；又指尼別戒，亦據彼部，不可以今宗挍之。問：《了論》宗正量，何以戒數不依彼部？答：或恐止量戒本，宗彼二律；又恐欲顯多相，故用別部也。一一戒下，次以十利配戒。一戒有十利，總成四千二百。一一功德下，後以十行配利。一利有十行，一戒成百行，總成四萬二千。信等者，等取二精進，三念，四定，五慧。身口二護，通一切戒，不可專配七支。又下，二舉名顯具。謂以無願之名，顯滿足之義。言學處者，是修行者所依處故。

In the Vinayadvāviṃśatividyā-śāstra, the first heading is divided into two: first he cites the treatise; from 'According to' downward, second he concludes with praise. In the first, he first cites the treatise text. Next he cites the treatise's commentary, which is again divided into two: first matching numbers to reveal virtues, where he previously explains the names and meanings. 'Merit' is wholesome karma; 'river' is an analogy. The defilements that break precepts are the two paths of karma and affliction. From 'The words' downward, he tallies the numbers in three passages: first he shows the number of precepts. The vinaya precepts cited are all specifically referenced by that treatise itself and do not exist in this land; and pointing to the distinct precepts for nuns is also based on that school and cannot be compared with our present school. Question: The Vinayadvāviṃśatividyā-śāstra belongs to the Sāṃmitīya school; why does the number of precepts not follow that school? Answer: Perhaps it is feared that the Prātimokṣa only follows the two vinayas of that school; or perhaps it is to reveal many aspects, hence a different school is used. From 'Each precept' downward, next he matches the ten benefits with the precepts: each precept has ten benefits, making a total of four thousand two hundred. From 'Each meritorious virtue' downward, finally he matches the ten practices with the benefits: each benefit has ten practices, so one precept makes one hundred practices, making a total of forty-two thousand. 'Faith and so forth': 'and so forth' includes (2) diligence, (3) mindfulness, (4) concentration, and (5) wisdom. The two protections of body and speech pervade all precepts and cannot be matched exclusively with the seven paths. From 'Furthermore' downward, second he adduces names to reveal completeness, meaning that by the name 'unwished-for' he reveals the meaning of complete fulfillment. As for 'training rules', they are the bases upon which practitioners rely.