四分律行事鈔資持記 3.770

3.770

四中，五節，並以又字間之，初明量眾取解為先。五分，即五分法身；《論》自解云：深法者，謂戒、定、慧、解脫、解脫知見。（有云五陰，非也。）深即出世法，淺即世間法。惡說者，《成論》謂之綺語是也。二明解音義。男女音者，以男女性乖，事業乃異；隨其品類，言相須分；差互混同，不名善說。三教用心，前明遠離三心。貪、縱，慢也；若為名聞利養眷屬，皆是貪心。下明成就四心。慈謂愍彼未悟，喜即令眾心安，利益謂使他開解，不動謂達法本空，無捨著故。《般若》云：云何為人演說，如如不動？一切有為法，如夢幻泡影，如露亦如電，應作如是觀。又《法華》云：大慈悲為室（對今慈喜），柔和忍辱衣（利益），諸法空為座（不動）。能如是者，始可說法；衒學矜能，俱為謗佛。四教安詳。怖心五過，不怖反之。五令警眾。說厭患法，不令著世故。

In the fourth part, there are five segments, all separated by the word "furthermore". The first explains that gauging the assembly to achieve comprehension is primary. "Five portions" refers to the five portions of the Dharma-body; the treatise itself explains: "The profound Dharma refers to precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation." (Some say the five skandhas, which is incorrect.) The profound is the supramundane Dharma; the shallow is the mundane Dharma. "Evil speech" is what the Tattvasiddhi-śāstra calls frivolous talk. The second explains understanding tone and meaning. Regarding male and female voices, because the natures of men and women differ, their activities are accordingly different; following their types, the characteristics of their speech must be distinguished; if they are confused and confounded, it cannot be called well-spoken. The third teaches mental application: the preceding part explains staying far away from the three mental states. Greed and indulgence are arrogance; doing it for the sake of fame, gain, offerings, and followers are all greedy minds. The subsequent part explains accomplishing the four mental states. Compassion (maitrī) means having pity on those who are not yet awakened; joy (muditā) means bringing peace to the minds of the assembly; benefiting means causing others to achieve understanding; unmoving means penetrating the fundamental emptiness of phenomena, having neither abandonment nor attachment. The Prajñāpāramitā says: "How does one explain it to people? In such a way that one is unmoving as Suchness. All conditioned phenomena are like a dream, a phantom, a bubble, a shadow, like dew and like lightning; one should contemplate them thus." Further, the Lotus Sūtra says: "Great kindness and compassion are the chamber" (corresponding to the present kindness and joy); "gentle forbearance is the robe" (benefiting); "the emptiness of all phenomena is the seat" (unmoving). Only one who can do this may expound the Dharma; showing off learning and boasting of ability both constitute slandering the Buddha. The fourth teaches composure. A fearful mind has five faults; not being fearful is the opposite. The fifth instructs warning the assembly. Expounding the Dharma of disillusionment is so that they will not be attached to the world.