四分律行事鈔資持記 3.822

3.822

次科，初敘道眾，志遠行薄。智下，次教俗士，取志合行。終照，即深識不責目今；遠度，即大量不見小過。略，謂捒略。所下，示幽靈同資。剋，猶究也。剋照皆龍天之心，終遠即出家之志。如《感通傳》，韋天告祖師云：天竺諸國，不及此方；此雖犯戒，大塗慚愧；內雖陵犯外，猶慎護故；使諸天見其一善，忘其百非；若見造過，咸皆流涕；悉加中護，不令魔惱。今下，斥凡俗多譏，初敘其愚迷。自下，彰過失。上句障聖道，次二句失善利，後二句招苦報。可謂下，結歎。

In the next section, first, the monastic community is described as having distant aspirations but meager practice. 'The wise...' onwards next instructs the layperson to accept the aspiration and integrate practice: 'ultimate discernment' means having deep insight and not holding present [shortcomings] to account; 'broad accommodation' means having great capacity and overlooking minor faults; 'overlook' (lüe) means selectively passing over. 'Where...' onwards shows that the unseen spirits provide equal support: 'exhaustively' (ke) means investigating thoroughly; exhaustive discernment belongs to the minds of nāgas and devas, whereas the ultimate and distant belongs to the aspiration of the renunciants. As stated in the Gantong zhuan, the deva Skanda told the Patriarchal Master: 'The various countries of India do not equal this region; though they violate precepts here, in general they feel shame; though internally they transgress, externally they still cautiously guard against it; so all devas, seeing a single wholesome act in them, forget their hundred wrongs; when seeing them commit offenses, they all shed tears; they all provide invisible protection, not letting māras vex them.' 'Now...' onwards reprimands ordinary laypeople for excessive criticism; first, it describes their delusion and ignorance. 'Naturally...' onwards demonstrates the fault: the first line obstructs the noble path, the next two lines lose wholesome benefits, and the last two lines incur bitter retribution. 'It may be said...' onwards concludes with lamentation.