四分律行事鈔資持記 3.601

3.601

六中，三文，初引轉施，以誡獨噉；次引遠道，以誡辭勞；三引遭難，以誡輕動。《智論》。文出三十三；彼說佛度五百釋種，恐近親里破戒，故將至舍婆提；初夜後夜，不睡精進，故得道；佛將還本國迦毘羅仙人林中，去城五十里，故是釋種遊戲園（有改為三里，非也。）；諸釋子比丘以先修行不睡，以為夜長；從林中入城乞食，患道路長，佛知其心；又有一師子來禮佛足，以是三緣，故佛說偈。鈔引上三句，下句云：莫知正法，又云：佛告比丘，汝未出家其心放逸多睡眠故，不覺夜長；今求道減睡，故覺夜長；此林汝本駕乘遊戲，不覺為遠；今著衣持鉢步行疲極，故覺道長；師子，毘婆尸佛時，作婆羅門，聽佛說法；眾不共語，即生惡念；罵言：此諸禿輩，與畜何異；從是至今，九十一劫，常墮畜中，以愚癡故生死長；今於佛所心清淨故，當得解脫。《增一》中，初引緣。目連還歸，舍利弗先歸本村入滅。舍利弗常患風疾，故云患重。諸天墮淚，悲其去世故。故下，顯業；初二句，歎業力。由二尊者，竝償先業故。但下，示牽報。斷總報業者，以破見思，業根永喪，不墮三惡道故。別報，即遭打及病故；亡，無也。

In the sixth, there are three passages: first, citing giving to others to admonish against eating alone; second, citing a long road to admonish against declining toil; third, citing encountering adversity to admonish against careless agitation. The Mahāprajñāpāramitā-śāstra: the passage appears in fascicle 33. It says that the Buddha delivered five hundred Śākyas, and fearing they might break the precepts near their relatives, he took them to Śrāvastī; through vigor without sleeping in the first and last parts of the night, they attained the Way. The Buddha was about to return to his home country in the forest of the ṛṣi Kapila, fifty li from the city, which was the pleasure park of the Śākyas (some changed it to three li, which is incorrect). Because of their previous practice without sleep, the Śākya bhikṣus felt the night was long; entering the city from the forest to beg for food, they were troubled that the road was long, and the Buddha knew their thoughts. Furthermore, a lion came to pay homage at the Buddha's feet. Due to these three conditions, the Buddha spoke the gāthā. The Transactions Manual cites the first three lines; the lower line says: 'Not knowing the true Dharma.' It also says: 'The Buddha told the bhikṣus: Before you left household life, your minds were heedless with much sleep, so you did not realize the night was long; now, seeking the Way and cutting down on sleep, you realize the night is long. Formerly you rode in carriages for pleasure in this forest and did not feel it was far; now donning robes, holding bowls, and walking on foot, you are utterly exhausted, and thus you realize the road is long.' As for the lion: in the time of Vipaśyin Buddha, he was a brāhmaṇa listening to the Buddha preach the Dharma; the assembly would not speak with him, and he gave rise to an evil thought, reviling them: 'How are these shaven-headed fellows any different from beasts?' From then until now, for ninety-one kalpas, he has continually fallen among beasts; because of delusion, saṃsāra is long. Now, because his mind is pure before the Buddha, he shall attain liberation. In the Ekottarika-āgama, it first cites the circumstances: Maudgalyāyana returned, and Śāriputra had first returned to his home village to enter cessation. Śāriputra constantly suffered from a wind ailment, so it says his illness was severe. The devas shed tears, grieving his passing from the world. From 'Therefore' onward, it reveals karma; the first two lines praise the power of karma, because both venerable ones were paying off previous karma together. From 'Only' onward, it shows the dragging forth of retribution. 'Severing the karma of general retribution' is because by breaking the defilements of views and thoughts, the root of karma is permanently eradicated, and they do not fall into the three bad destinations. Particular retribution is being beaten and falling ill; 'wang' means none.