四分律行事鈔資持記 2.888

2.888

敘意中，初敘數犯以興歎；加以下，二明心境以勸修。初中，上句牒示。喜字去呼，好也。良下，釋所以。六識搆造為能熏，藏識含受即所熏。識中之種，故名識種。上二句明惑重。故下二句，明起業。塵境，即下引見聞等。虛搆，事無稽實，即是妄語。不下二句，明迷苦。上句謂不念生死，下句明悠悠度世。以下三句，傷歎。上句躡上虛度，下句示後苦報。安生，猶言居世也。然沙門居世，修道為急；縱妄守愚，自以為要；臨終神昧，任業牽生，故云當死等。當，將也。排，遣也。對治智勝，業則可排；對治有二：一者事行抑制，則能伏業；二者理觀明照，則能滅業。以人之將死，善惡相現；惡強善弱，神隨業往；況無少善，豈能排之。次勸修中，即明教急，上二句標定。下二句配釋。但使等者，釋上次句；不論等者，釋上初句。律云：若不見、不聞、不觸、不知，是中見想、聞想、觸想、知想，彼便言我不見、不聞、不觸、不知，知而妄語者，波逸提。若論妄語，境虛成犯，於義易知。今此境實，違想亦犯。教唯約心，制急可見；虛實俱犯，故言一切。

In stating the intention: first, he relates the frequent transgressions to express lamentation; from "furthermore" down, second, he clarifies the mind and the object to encourage practice. In the first part, the first line quotes and indicates it. The character 喜 is read in the falling tone, meaning "prone to". From "truly" down, he explains the reason. The fabrication of the six consciousnesses is the perfuming agent; the storehouse consciousness containing and receiving them is the perfumed. The seeds within the consciousness are therefore called "consciousness seeds". The two lines above clarify heavy delusion. The two lines from "therefore" down clarify the arising of karma. "Sense objects" refers to what is cited below, such as seeing and hearing. "Empty fabrication" means that the matter has no evidential reality, which is false speech. The two lines from "not" down clarify delusion regarding suffering. The upper line refers to not being mindful of birth and death; the lower line clarifies passing through the world aimlessly. The three lines from "in order to" down express painful lamentation. The upper line carries over the above passing through in vain; the lower line indicates future painful retribution. "Securing life" is like saying "dwelling in the world". When a śramaṇa dwells in the world, cultivating the Way is urgent; yet indulging in falsehood and clinging to foolishness, he considers it essential himself. At the point of death, his spirit is darkened, left to karma to pull him into rebirth; therefore it says "facing death", etc. "Facing" means "about to". "Repel" means "to cast off". If the counteractive wisdom is superior, then karma can be repelled. There are two counteractions: first, restraint through practical actions can subdue karma; second, clear contemplation of the principle can extinguish karma. When a person is about to die, signs of good and evil appear; when evil is strong and good is weak, the spirit follows karma. How much less can one repel it when lacking even a little good! Next, in encouraging cultivation, he clarifies the urgency of the teaching: the upper two lines demarcate and determine it. The lower two lines correlate and explain it. "Only provided that...", etc., explains the second upper line; "regardless of...", etc., explains the first upper line. The Vinaya states: "If one does not see, hear, perceive, or know, but conceives the idea of seeing, hearing, perceiving, or knowing within this, and then says, 'I did not see, hear, perceive, or know,' speaking falsely knowingly, it is a pāyattika." If one discusses false speech, an offense being established when the object is unreal is easy to understand in principle. Now, even when this object is real, contravening one's conception is also an offense. The teaching focuses purely on the mind, and the strictness of the prohibition can be seen from this; since offenses are committed whether the object is unreal or real, it says "all".