四分律行事鈔資持記 2.30

2.30

次科，初二句囑其所告。受隨一等，故名同法。若下，正勸，初示持行。嚴謂謹攝，淨識即心，五塵皆境；所謂方便正念，常擬對治也。嗚呼！末世凡流，沈溺滋久；攝念離染，未見其人。自非宿善資薰，明師訓匠；勤求聖教，精擇良明；志慕孤高，行希清卓；時時不懈，日日如新；或體達前塵，反求欲本；或冥心所受，專意通持；故得對境蕭然，遇緣確爾；翔而後集，默而識之；其猶揮手於空，了無滯矣！著鎧入陣，何所畏乎！然惑業未銷，死生可懼？豈唯言說，即是清昇；在欲遠塵，良恐非爾所及；居凡學聖，故且抑而為之。勿事悠悠，宜應切切；因茲言及，一為深思。若下，勸犯悔，上二句明成犯。既下，示懺益。若下，明不懺之損。懷即是心；藏疾，喻其覆過。體非淨用，不堪利養；覆過妄受，故云冐也。自負可解；言他負者，作法則前事不成，受施則能施亦墮。豈下，悲傷；冀其改往。大慈博愛，於物無遺；雖惡行下愚，亦苦加提引。祖恩所及，無得而知。

In the next section, the first two lines entrust those who are addressed. Because reception and subsequent practice are equal, they are called "those of the same Dharma." Following "If," it directly encourages; first, it shows the practice of maintenance. Strictness means careful restraint; the pure consciousness is precisely the mind; the five sensory objects are all the cognitive realms; this is what is called preparatory right mindfulness, constantly prepared as an antidote. Alas! In this degenerate age, ordinary people have long been drowned; in restraining thought and leaving defilement, one sees no such person. Unless one is perfumed by past wholesome roots and guided by an enlightened teacher, diligently seeking the noble teachings, meticulously selecting what is good and clear, aiming one's resolve toward the solitary and lofty, aspiring in practice to the pure and eminent, untiring moment by moment, fresh day by day; either realizing the external objects and seeking back to the root of desire, or merging the mind with what was received, single-mindedly and comprehensively maintaining it; thus being unperturbed when facing objects and resolute when encountering conditions; soaring before perching, silently knowing it; this is just like waving one's hand in empty space, completely unobstructed! Donning armor and entering battle, what is there to fear? Yet while afflictions and karma are not yet dissolved, are birth and death not to be dreaded? How could mere words be pure ascension? Living amidst desire yet remaining far from dust—I truly fear this is beyond your reach; residing as an ordinary person while learning the sage, one must nevertheless compel oneself to do so. Do not act casually; you ought to be earnest. Mentioned because of this, reflect deeply on it once. Following "If," it encourages repenting violations; the upper two lines clarify the completion of an offense. Following "Having," it shows the benefit of repentance. Following "If," it clarifies the loss from non-repentance. Harboring is just the mind; concealing illness is a metaphor for covering up faults. If the entity is not purely functional, it cannot sustain offerings; covering up faults and falsely receiving them is called "presuming." One's own loss is self-explanatory; as for "the loss of others," in performing rites the prior matter is not accomplished, and in receiving alms the donor also falls. Following "How could," it expresses sorrow, hoping they will change their past ways. Great compassion is universal love, leaving out nothing among beings; even for those of evil conduct and lowest foolishness, one painstakingly guides and pulls them up. The extent of the Patriarch's grace cannot be fully known.