四分律行事鈔資持記 3.944

3.944

次科，初敘二法之要。道由信立，故為道原；德自信生，故云德母。治業，由智之力；破惑，在智之照，故為解脫因也。非信，道德無以發；非智，業惑無以除；出家之人，為道求脫，故云必先此二也。如下，敘不明之失，初明形心混俗。所下，次顯愚法所以。皓首，即白頭也；面牆，無所見也。（《論語》云：人而不為周南，召南其猶正牆面而立也，二南統目於詩。）無信則智不發，無智則不慕道；飽食暖衣，悠悠卒世，故云但務養身等也。

In the next section, first, the essential nature of the two dharmas is recounted. The Way is established through faith, and therefore [faith] is the source of the Way; virtue is born of faith, and therefore it is called the mother of virtues. Remedying karma depends on the power of wisdom; destroying afflictions lies in the illumination of wisdom; hence [wisdom] is the cause of liberation. Without faith, the Way and virtue cannot arise; without wisdom, karma and delusion cannot be eradicated. Those who leave household life seek liberation for the sake of the Way; hence it is said that they must prioritize these two. From “As follows” onward, [the text] recounts the fault of lacking clarity: first, it explains that bodily form and mind are mingled with worldly ways. From “The reason why” onward, it next reveals the cause of being ignorant of the Dharma. “White-headed” means gray-haired. “Facing a wall” means seeing nothing. (The Analects says: “If a man does not study the Zhounan and Shaonan, is he not like one standing with his face directly against a wall?” The two Nan are the overarching heading of the Book of Odes.) Without faith, wisdom does not arise; without wisdom, one does not yearn for the Way. Eating one's fill and wearing warm clothes, one idly passes one's whole life; hence it is said: “they merely engage in nurturing the physical body,” and so forth.