四分律行事鈔資持記 3.1002

3.1002

五德中。《福田經》，佛告帝釋，僧有五淨德，名曰福田。（由具此五德，能生世福故。）今撮《業疏》釋之。初德者，既厭塵俗，出世聖道常懷佩故。二德者，反形易性；志絕奢靡，形服相應故。三德者，奉崇三學，死而有己也。（彼經及羯磨，並列第四，今鈔傳寫倒也。）四德者，割愛從道，兩捨親疎故；適音的，適莫，即親疎。五德者，奉行極教，兼濟於他，大士行故。此之五德，出家大要；五眾齊奉，不唯小眾；終身行之，不唯初受。疏云：斯德始終，通於五眾；俱堪物養，人天師範；故使誦持，無輕受體及形服也。

Under the five virtues: In the *Sūtra on the Field of Merit*, the Buddha told Śakra: 'The Saṅgha has five pure virtues, named the field of merit' (because by possessing these five virtues, they can generate worldly merit). Now I abridge the *Karma Commentary* to explain them: Regarding the first virtue, having loathed worldly dust, they constantly cherish the supra-mundane noble path. Regarding the second virtue, changing their appearance and altering their disposition, their resolve renounces extravagance, so their appearance and clothing correspond. Regarding the third virtue, honoring and venerating the three trainings, they dedicate their lives to this. (In that sūtra and in the karmavācanā, this is ranked fourth; the present text was inverted in transmission.) Regarding the fourth virtue, severing love to follow the path, they abandon both intimacy and estrangement; *shì* is pronounced *dì*; *shì-mò* means intimacy and estrangement. Regarding the fifth virtue, practicing the ultimate teaching, they universally aid others, which is the practice of great beings. These five virtues are the great essentials of leaving the household; the five assemblies equally adhere to them, not only the junior assemblies; they are practiced for one's whole life, not only upon initial reception. The *Commentary* says: 'These virtues apply throughout from beginning to end to the five assemblies; all are worthy of worldly offerings and are teachers and models for humans and devas; therefore, reciting and upholding them prevents disparaging the reception-essence and the appearance and clothing.'