四分律行事鈔資持記 3.807

3.807

三中，《涅槃》。三寶一體，體無生滅，故皆常住。啟，開也。七世者，《北遠疏》云：無始皆開，何止七世；但隨世俗，且言七耳；即《梵網》云：六道眾生，皆是我父母；我生生，無不從之受生，是也。《母論》。貧者先法後食，不貧但法，無所乏故。《四分》。愛道求出家，如來不許，阿難代請之詞。愛道是佛姨母，佛生七日，摩耶命終，姨母乳養長大。愛道在俗，已證初果，故云況得淨信。是知生育恩大雖百年肩荷，不報須臾；三寶一聞，即酬重德。故唯佛法，可報劬勞；自外供須，終名直養。

In the third [part], the Nirvāṇa [Sūtra]: The Triratna is one substance, and the substance is without arising or ceasing; therefore it is ever-abiding. "Qi" means to open. As for "seven generations," the Northern Yuanshu says: "Since beginningless time, all are opened; how could it be limited to seven generations? It merely follows worldly convention and tentatively speaks of seven." This is just what the Fanwang [Sūtra] says: "Sentient beings of the six paths are all my parents; in every birth of mine, there is none through whom I did not receive birth." The Mother Commentary: For the poor, [give] the Dharma first and then food; for the non-poor, only give the Dharma, since they lack nothing. The Four-Part [Vinaya]: Mahāprajāpatī Gautamī requested to leave the household, but the Tathāgata did not permit it; these are the words of Ānanda requesting on her behalf. Gautamī was the Buddha's maternal aunt. Seven days after the Buddha was born, Māyā passed away, and the maternal aunt nursed and raised him until he grew up. While Gautamī was in the world, she had already attained the first fruit; hence it says "how much more so now that she has attained pure faith." From this we know that the kindness of giving birth and raising is great: even carrying them on one's shoulders for a hundred years does not repay a brief moment; yet once the Triratna is heard, it immediately repays the weighty virtue. Therefore only the Buddha-Dharma can repay toilsome labor; providing for material needs from outside is ultimately only called mere physical support.