四分律行事鈔資持記 2.799

2.799

述誡中，初科，初敘制戒之意。棄鄙業者，謂捨惡也。遠超等者，謂增善也。今下，斥其違制。劇，甚也。行商坐賈，皆求利者；今僧貪積，往往過之，故云甚也。烟雲者，律云：日月有四患故，不明不淨，不能有所照，亦無威神；謂阿修羅、烟雲、塵、霧；沙門有四大患，飲酒、婬欲、持金銀、邪命，能令沙門不明不淨，不能有所照，亦無威神。今謂沙門行淨，則佛法光輝；行既鄙穢，則能障蔽，故如烟雲。反下，責其謗法，初敘謗詞。排，毀也。出下，斥僣濫。矜謂自高，持謂執以為是。不思等者，《善戒經》云：菩薩為利眾生故，聽畜憍奢耶金銀等；愚人據此，輒擬同倫，是不思也。況菩薩語通在家出家，如《涅槃經》中，出家菩薩遮性等持；縱云開畜，《涅槃》、《地持》俱令淨施；縱依《善戒》，本為利生；今乃順己貪愛，諂詐追求；為聚積則多索無厭，見貧病則一毫不給，豈與夫大士不分高下耶！輕謂侮聖，撥謂無法。一分尚計者，舉少況多；不及俗士者，引俗誡道。原憲居于環堵，蓬戶不掩；顏淵處於陋巷，簞食瓢飲；晉宋高賢，齊梁達士，視富貴如糞土，慕儉約為高尚。遍于史藉，豈不聞乎！何下，喻其無智。螳蜋飛蛾皆喻愚人。輪喻律教，火喻惡道。上喻現因，下喻來果。豈下顯其增過。以制畜捉，遠防盜故。故下，結勸。《雜心》云：未來捨輪王位易，現在不取一錢難；故令臨境深思，未知何人能稟斯囑？悲夫！

In recounting the admonitions: The first section first relates the intention behind establishing the precepts. 'Abandoning base occupations' means relinquishing evil. 'Far surpassing, etc.' means increasing the good. Below, it reprimands their violation of the prohibitions. 'More' (ju) means excessive. Traveling merchants and resident traders all seek profit; nowadays monks' greedy accumulation often surpasses theirs, hence it says 'excessive'. Regarding 'smoke and clouds': the Vinaya states that the sun and moon suffer four afflictions, because of which they are neither bright nor pure, cannot illuminate, and lack majesty; namely, asuras, smoke and clouds, dust, and fog. A samaṇa has four great afflictions: drinking alcohol, lustful desire, holding gold and silver, and wrong livelihood; these cause the samaṇa to be neither bright nor pure, unable to illuminate, and devoid of majesty. Now, when a samaṇa's conduct is pure, the Buddhadharma shines; when his conduct is vile and defiled, it obstructs and conceals, hence it is like smoke and clouds. Below, it rebukes their slander of the Dharma, first recounting their slanderous words. 'Excluding' means defaming. Below, from 'exceeding' downward, it reprimands their presumption. 'Presumption' means holding oneself high; 'holding' means stubbornly considering oneself correct. 'Not reflecting, etc.': The Bodhisattvabhūmi-sūtra says: 'For the sake of benefiting sentient beings, a bodhisattva is permitted to keep kauśeya, gold, silver, and so forth'; foolish people rely on this to rashly compare themselves to such peers—this is failing to reflect. Moreover, the term 'bodhisattva' applies generally to both householders and renunciants; as in the Nirvāṇa-sūtra, renunciant bodhisattvas maintain both the prohibitive and innate [precepts] equally; even if keeping is permitted, both the Nirvāṇa and the Bodhisattvabhūmi require pure donation; even if relying on the Bodhisattvabhūmi, the original intent was to benefit sentient beings. Nowadays, they instead indulge their own greed and love, pursuing it with flattery and deceit; when accumulating, they demand much without satiation, but seeing the poor and sick, they do not give a single hair. How can this be indistinguishable from the Mahāsattvas! 'Slighting' means insulting the noble; 'repudiating' means claiming there is no Dharma. 'Calculating even a single portion' uses the small to illustrate the large; 'inferior to laymen' cites laymen to admonish monastics. Yuan Xian lived in a tiny circular hut, his bramble door unhinged; Yan Yuan dwelt in a humble alley, with a single bamboo bowl of food and a gourd ladle of water; the eminent worthies of the Jin and Song, and the discerning scholars of the Qi and Liang, regarded wealth and rank as dirt and dung, admiring frugality and restraint as noble. These fill the historical records; have they not heard of them! Below, 'how' uses similes for their lack of wisdom: the mantis and the flying moth both illustrate foolish people. The wheel illustrates the Vinaya teachings; the fire illustrates the evil destinies. The former illustrates the present cause; the latter illustrates the future fruit. Below, 'how could' shows their increasing faults: because prohibiting keeping and taking serves as a distant defense against theft. Hence below, it concludes with an exhortation. The Saṃyuktābhidharmahṛdaya says: 'It is easy to renounce the position of a Cakravartin king in the future, but difficult not to take a single coin in the present.' Therefore, when facing such situations, one should reflect deeply. Who knows who will be able to receive this entrustment? How sorrowful!