四分律行事鈔資持記 2.800

2.800

引文證中。偏引《涅槃》、《智論》者。由是大乘了教，意絕愚者濫託餘文。《涅槃》中，初令遠離。由能害人，是可怖畏，故喻毒蛇。應下，明現當二報。以離八穢，行業果報，凡愚莫識，故云非肉眼等。又下，舉佛世現事。以清淨僧恥與共事，污辱淨僧故。《智論》中。戒勝財施者，《業疏》云：不盜即施法界有情之財，不殺即施法界有情無畏；即用此法行己化他，即名法施，遍眾生界；財是局狹集散之法，能開煩惑惱害之門；戒法清澄，故絕斯事。重引《涅槃》。準經分二種戒，一性重戒，謂四重禁；二息世譏嫌戒，謂不作販賣，小斗欺誑，田宅種植，象馬車乘，僮僕七寶等；即遮性等持，故云無別。息下，示上戒相；經云：菩薩摩訶薩復有一種戒，一者受世教戒（遮譏生善，故云世教。），二者得正法戒（翻惡順理，故云正法，即十善業。）；菩薩若受正法戒者，終不為惡（以十善業，並禁性惡；準知十善，須從人受。）；受世教戒，白四羯磨，然後乃得（白四雖通遮性，性惡本業，重增制罪；遮非本有，必受者具，故偏指遮為白四得。）。諸下，指廣委囑。略如前引，餘不煩錄，學者尋之。

In citing textual proofs: Singling out the Nirvāṇa-sūtra and the Mahāprajñāpāramitopadeśa is because these are definitive Mahāyāna teachings, intended to cut off the foolish from improperly relying on other texts. In the Nirvāṇa-sūtra, it first commands distance [from wealth]: because it can harm people and is terrifying, it is compared to a venomous snake. Below, from 'should' downward, it clarifies the present and future retributions: because regarding the separation from the eight defilements, ordinary fools cannot comprehend the karmic actions and fruits of retribution, hence it says 'not for the physical eye, etc.' Next, it cites an actual event from the Buddha's lifetime: because the pure Saṃgha was ashamed to engage in affairs with them, as it would defile and disgrace the pure Saṃgha. In the Mahāprajñāpāramitopadeśa: regarding precepts surpassing the giving of wealth, the Karma Commentary says: 'Not stealing is giving wealth to the sentient beings of the Dharmadhātu; not killing is giving fearlessness to the sentient beings of the Dharmadhātu; using this Dharma to practice oneself and transform others is called the gift of Dharma, pervading the realm of sentient beings. Wealth is a narrow phenomenon of accumulation and dispersal, capable of opening the door to afflictions, distress, and harm. The Dharma of precepts is pure and clear, hence it severs these matters completely.' Re-citing the Nirvāṇa-sūtra: according to the sūtra, precepts are divided into two kinds: first, precepts of intrinsically grave offenses, namely the four pārājika prohibitions; second, precepts for quelling the world's censure, namely not engaging in trade, cheating with small measures, keeping fields, houses, and crops, elephants, horses, and carriages, servants, and the seven precious jewels; that is, maintaining both the prohibitive and innate [precepts] equally, hence it says 'no difference'. Below, 'quelling' demonstrates the marks of the aforementioned precepts; the sūtra says: 'A bodhisattva-mahāsattva has yet another kind of precept: first, receiving the worldly-instruction precepts (which quell censure and generate good, hence called worldly instruction); second, obtaining the true-dharma precepts (overturning evil and according with principle, hence called true dharma, namely the ten wholesome courses of action).' If a bodhisattva receives the true-dharma precepts, he will never commit evil (because the ten wholesome courses of action prohibit intrinsic evils; thus it should be known that the ten wholesome deeds must be received from a person); receiving the worldly-instruction precepts requires a jñapticatustha-karman, and only then are they obtained (although the jñapticatustha applies to both prohibitive and innate offenses, intrinsic evil is a root karma that merely adds an instituted offense; prohibitive offenses are not inherently present, but must be fully possessed by the recipient, hence it specifically designates prohibitive offenses as obtained through the jñapticatustha). Below, 'various' points to the detailed entrustments: they are briefly as cited above, and the rest need not be recorded in full; let learners seek them out.