四分律行事鈔資持記 3.921

3.921

次科為四，初教誦綱要。古德未詳何人。勝鬘即方等大乘經，勝鬘夫人對佛所說；大乘理教，出生無盡，收攝無遺，故云根本。《如來藏經》，佛於耆山為金剛慧菩薩說。且舉兩經，餘任無在，故云趣得也。上即別列。由下，總示。道即定慧，行即是戒。一切佛法不出三學，以諸眾生迷心為惑，劫慮成業；由業感報，生死無窮；欲脫苦果，要除苦因，故先以戒治其業，次以定慧澄其惑；業分善惡，故止作兩行以相翻；惑唯昏散，故定慧二法而對破；病因藥差，機藉教修；然後業盡惑除，情亡性顯；教門雖廣，豈越於斯；統攝綱要，義在於此。諸下，次教博覽餘文，初覽聖教。廣見長者，資其智解。匡輔等者，助於行業；匡，正也；輔，助也。次披世典。要覽，晉郗超撰。方，比也。已下，三示誦習餘業。若下，四簡利根不局。生知出《論語》。（孔子曰：生而知之上也，學而知之次也，困而知之，又其次也；困而不學，民斯為下矣。）然彼世典則曰生知，佛教所明，皆由宿習；末劫障重，罕見其人；止可準前隨力修學，審諦觀量，無容自昧。

The second section has four parts: first, teaching the recitation of the essential guides. As for the ancient virtuous one, it is not clear who he was. The Śrīmālā is an expansive Mahāyāna sūtra, spoken by Queen Śrīmālā in the presence of the Buddha; the principle and teaching of the Mahāyāna arise boundlessly and encompass everything without remainder, hence it is called the fundamental. The Tathāgatagarbha-sūtra was spoken by the Buddha on Mount Gṛdhrakūṭa for Vajramati Bodhisattva. He merely cites two sūtras; the rest are left open, hence he says 'just obtaining them'. The above separately lists them. From 'Because' down, it generally indicates [the rationale]. The 'path' is concentration and wisdom; the 'practice' is precepts. All Buddhadharmas do not go beyond the three trainings: because sentient beings delude their minds into defilement and cogitate to form karma; and from karma, retribution is felt, with birth and death being unending; if one wishes to be free from the painful fruit, one must eliminate the cause of pain, so one first uses precepts to treat their karma, and next uses concentration and wisdom to clarify their defilements; karma is divided into good and evil, so the two practices of cessation and action counteract each other; defilement consists only of dullness and distraction, so the two dharmas of concentration and wisdom counter and destroy them; the sickness is cured by medicine, and capacity relies on teaching to cultivate; thereafter, karma is exhausted and defilement is eliminated, sentiments perish and nature is revealed; although the gates of teaching are broad, how could they exceed this? Unifying and gathering the essential guides—the meaning lies here. From 'The various' down, next he teaches widely perusing other texts: first, perusing the sacred teachings. 'Those who have broad experience' fosters their wisdom and understanding. 'To rectify and assist', etc., aids their practice and conduct; 'rectify' means make right; 'assist' means help. Next, opening secular canonical works. The Yaolan was composed by Xi Chao of the Jin dynasty. 'Fāng' means compare. From 'Having' down, third, he shows reciting and studying other undertakings. From 'If' down, fourth, he selects the sharp-rooted who are not restricted. 'Innate knowledge' comes from the Analects. (Confucius said: 'Those who are born with knowledge are the highest; those who study and attain knowledge are next; those who are troubled and yet study are again next; those who are troubled and do not study—the common people—these are the lowest.') However, that secular text speaks of innate knowledge, whereas what the Buddhist teaching clarifies is entirely due to past practice; in the final kalpa the obstacles are heavy, and such people are rarely seen; one can only follow the former [instruction] to cultivate and study according to one's ability, examining and discerning carefully, with no room to deceive oneself.