四分律行事鈔資持記 2.276

2.276

四戒相者，正當本篇。相有形狀，覽而可別。前明戒法，但述功能；次明戒體，唯論業性；後明戒行，略示攝修。若非辨相，則法體行三，一無所曉。何以然耶？法無別法，即相是法；體無別體，總相為體；行無別行，履相成行。是故學者於此一門，深須研考。然相所在，唯指教詮；大略而言，即二百五十，篇聚不同。一一篇中，名種差別；一一種內，有犯不犯；一一犯中，因果重輕，犯緣通別。舉要示相，不出列緣；緣雖多少，不出心境；罪無自體，必假緣搆；非境不起，非心不成。若曉此意，類通一切，皎如指掌。餘更如文。

Fourth, precept marks directly pertains to the present chapter. Marks have forms and shapes, which can be distinguished upon inspection. Earlier, in explaining the precept-dharma, it only related its functions; next, in explaining the precept-essence, it discussed only the karmic nature; later, in explaining precept practice, it briefly indicated how to encompass cultivation. If one does not distinguish the marks, then among the three—dharma, essence, and practice—not a single one will be understood. Why is this so? The dharma has no separate dharma; the marks themselves are the dharma. The essence has no separate essence; the collective marks constitute the essence. Practice has no separate practice; stepping on the marks constitutes practice. Therefore, students must deeply investigate this single gate. However, where the marks reside points only to the explanations of the teaching; broadly speaking, they are the two hundred and fifty [precepts], with differences across chapters and classes. Within each chapter, there are distinctions of names and kinds; within each kind, there are violations and non-violations; within each violation, there are lightness and heaviness of cause and fruit, and general and specific conditions of violation. Presenting the essentials to indicate the marks does not go beyond listing the conditions; although conditions may be many or few, they do not go beyond mind and object. Transgression has no self-nature; it must rely on conditions to be constructed. Without an object, it does not arise; without a mind, it is not accomplished. If one understands this meaning, everything will be comprehensively understood by analogy, as clear as pointing to the palm of one's hand. The rest is as in the text.