四分律行事鈔資持記 3.803

3.803

說相中，初正說相；願持下，二教發願。初中。一一皆言如諸佛者，疏云：舉聖境所行也；某甲亦如是者，引已同上也。若準《羯磨》云：如諸佛盡壽不殺生，我某甲一日一夜不殺生，能持否？（答云：能持。）今此所示，全依《智論》；疏云：有本云：我某甲一日夜不殺生亦爾者，直述已契，上同於佛；不假問答，亦成說相。（今依羯磨說之。）高大床，即足高尺六已上也；或可大即是廣，方三肘者；又《阿含》八種勝床，金銀牙角，嚴飾故勝；佛師父母，從人故勝；不必高廣，並不合坐。西土以華結鬘貫首及用香油塗身，以為美飾；此方須除帶佩華瓔，脂粉塗面等。準文九戒，而言八者；《多論》云：齋以過中不食為體，八事照明，故成齋體（謂以八戒禁防非逸，方顯持齋清淨，故云照明。）；共相支持，名八支齋；故言八齋，不言九也；所以不過中食，在後獨明。若依《羯磨》，則合高床歌舞為一，過中為八；又《增一》中，過中為第六，合嚴身觀聽為一；皆所出不同，隨依並得。發願中，初離惡趣。八難者，三塗、長壽天、北洲、佛前佛後、世智辯聰、諸根不具。我下，揀世報。願下，示所求。薩云若，亦云薩婆若，此云一切智。指《增一》者，彼云：我今以此八關齋功德，不墮惡趣八難邊地，持此功德，攝取一切眾生之惡；所有功德，慧施彼人，使成無上正真之道；亦使將來彌勒佛世三會得度生老病死。言關齋者，謂禁閉非逸，靜定身心也；鈔疏，今見《業疏》。

In explaining the marks, first it directly explains the marks; below "vowing to hold," second, it teaches making vows. In the first part, each saying "like all buddhas": the Commentary says it cites the practice of the holy domain; "I, so-and-so, am also like this" brings oneself in alignment with the above. If based on the Karmavācanā, it says: "Just as all buddhas do not kill living beings to the end of their lives, I, so-and-so, will not kill living beings for a single day and night; can you observe this?" (The reply is: "I can observe it.") What is shown here relies entirely on the Mahāprajñāpāramitopadeśa; the Commentary says: "Some versions say: 'I, so-and-so, also do not kill living beings for a single day and night,' directly stating one's agreement and conforming upwards to the Buddha; without relying on questions and answers, it also constitutes explaining the marks." (Now it is explained according to the Karmavācanā.) A high and broad bed means its legs are one foot six inches or higher; or "large" means wide, measuring three cubits square. Also, the Āgama mentions eight types of superior beds: those with gold, silver, ivory, or horn, which are superior due to ornate decoration; those of the Buddha, teachers, or parents, which are superior due to the persons—they need not be high or broad, and none of them are permissible to sit on. In the Western regions, they string flowers into garlands to wear on the head and apply fragrant oil to the body as beautification; here, one must eliminate wearing floral necklaces, applying rouge and powder to the face, and the like. According to the text there are nine precepts, but it speaks of eight: the Sarvāstivāda Vinaya Vibhāṣā says: "The fast has not eating past noon as its essence; eight things illuminate it, thus completing the essence of the fast (meaning that by using the eight precepts to prohibit and guard against indulgence, the purity of keeping the fast is manifested, hence called 'illuminating'); they mutually support one another, termed the eightfold fast; therefore it speaks of the eight fasts and does not say nine." This is why not eating past noon is explained separately at the end. If following the Karmavācanā, high beds and singing and dancing are combined into one, and not eating past noon makes eight; also in the Ekottarika-āgama, not eating past noon is the sixth, and decorating the body and watching entertainment are combined into one; these all stem from different sources, and any may be followed. In making vows, first is leaving the evil destinies. The eight difficulties are the three miserable paths, long-lived gods, Uttarakuru, before or after a Buddha, worldly sophistry and eloquence, and incomplete sense organs. Below "I," it sets aside worldly rewards. Below "vowing," it reveals what is sought. "Sayunruo" is also "sapozhiruo," translated here as all-knowledge (sarvajña). Pointing to the Ekottarika-āgama, that text says: "Now by the merit of this eight-fast retreat, I will not fall into the evil destinies, the eight difficulties, or border lands; holding this merit, I take on the evil of all sentient beings, and all merit I give with wisdom to those persons, causing them to accomplish the unsurpassed, true, and correct path; also cause them in the future to be delivered from birth, old age, sickness, and death at the three assemblies of the Maitreya Buddha era." Calling it "closing fast" (guan zhai) means closing off non-virtue and indulgence, and calming and stabilizing the body and mind; the manual and commentary are seen today in the Karma Commentary.