四分律行事鈔資持記 3.577

3.577

敘意中，初科為二，初敘機，是下顯教。初中，上二句彰德，下二句歎功。報是宿因所感，行即現生所修。精謂深微，潔謂清白。超眾累者，近則絕於欲塵，遠則斷於界繫。竦，即高出之貌；異於中下，故曰不群。顯教中，初二句通指一代。如下所引大小經論是也。故下，別舉律宗，上二句據制教反顯。言凡所制者，即通指衣食房藥等戒也。所以諸戒，多是頭陀舉過而制。凡下，引聽教順明。如二房戒，廣明十二頭陀，及長衣戒；因六十頭陀，來至佛所；佛即稱讚，因制畜長。以開對中下，恐其縱逸，故先讚上行；意令慚恥，志慕孤高。欲下，示教意。疲怠客，染塵夫，皆目中下之器。疲怠是慢，即屬結惑；染塵是欲，即屬業非。禪定破慢，尸羅止欲，定必發慧，三學備焉。定則攝心防禦，故喻於城；戒則入道漸次，故喻於陛。陛，即階也。

In explaining the intent: the first section is twofold: first it recounts the faculties [of the practitioners], and from "Right here..." below it clarifies the teaching. In the first part, the first two lines demonstrate their virtue, and the lower two lines praise their merit. Retribution is what is induced by past causes; practice is what is cultivated in the present life. "Refined" means deep and subtle; "pure" means unblemished. Those who "transcend manifold encumbrances" cut off the dust of desire in the short term and sever the worldly fetters in the long term. "Loftily standing" is the appearance of rising high above; it is different from the middling and inferior [practitioners], hence it is said to "not belong to the crowd." In clarifying the teaching, the first two lines refer generally to the teachings of [the Buddha's] entire lifetime, which are exemplified by the Mahāyāna and Hīnayāna sūtras and treatises cited below. From "Therefore..." below, it specifically cites the Vinaya School; the upper two lines inversely clarify it based on the proscriptive teaching. The words "whatever was proscribed" refer generally to the precepts on robes, food, dwellings, medicines, and so forth. Thus, many of the various precepts were proscribed because dhūta [practitioners] pointed out the faults. From "All..." below, it cites the permissive teaching to illustrate it in proper sequence: such as the two precepts on dwellings, which extensively explain the twelve dhūtas; and the precept on extra robes, which was prompted by sixty dhūta [practitioners] who came to the Buddha's presence, whereupon the Buddha praised them and accordingly proscribed keeping extra robes. Because exceptions were granted for the middling and inferior, fearing that they might become indolent, he first praised the superior practices, intending to make them feel shame and aspire to aloof nobility. From "Wishing to..." below, it shows the intention of the teaching. "Weary and indolent guests" and "dust-soiled men" both designate vessels of middling and inferior capacity. Weariness and indolence are arrogance, which belongs to fetters and afflictions; being soiled by dust is desire, which belongs to karmic wrongdoings. Dhyāna-meditation breaks arrogance, śīla halts desire, and meditation necessarily engenders wisdom—thus the three trainings are complete. Since meditation gathers the mind and defends against [distractions], it is compared to a city; since precepts are the gradual steps for entering the Path, they are compared to steps. "Steps" means stairs.