四分律行事鈔資持記 3.946

3.946

隨釋中，初科，《華嚴》二偈。明如來為眾生故，方便示現，出家修道。初一偈，開示令知；次一偈，引導令出。如來若不出家，當紹金輪王位，故云捨國財也。寂靜，即涅槃理也。以下，結示。菩薩，即釋迦本師；此明出家，從因彰號。下指二經。具云《郁伽羅越問菩薩行經》，彼云：佛告郁伽，出家菩薩，常念精進智慧，無所著也；如火在頭，憂救然熾等。餘廣如彼。《涅槃》云：在家逼迫，猶如牢獄；一切煩惱，因之而生；出家閑曠，猶如虛空；一切善法，因之增長。大小乘教，多說出家之法，此不煩引，故云等也。淨住子，說出家有十八法，難行能行。父母是孝戀難遣，而能辭親；妻子是恩染難奪，而能割愛；勢位是物情所競，而能棄榮；飢苦是人所難忍，而能節食；滋味是人所貪嗜，而甘噉𮒄澁；翹勤是人所厭倦，而能精苦；七珍是人所悋惜，而能捨離；錢帛是人所畜聚，而能棄散；奴僮女人所資侍，而自給不使；五色是人所忻覩，而棄之不顧；八音人所競聞，而絕之不聽；飾玩細滑，人所保著，而能精麁無礙；安身養體，人所共同，而能忘形捨命；眠臥是人所不免，而晝夜不寢；恣口朋遊，人所恒習，而處靜自撿；白衣飲饌，不知絕極，而近口如毒；白衣日夜，無所不甘，而己限以晷刻虛腹；白衣則華屋媲（匹詣，配也。）偶，而己以塚間離著。（此齊文宣王蕭子良撰，要故錄之。）

In the sequential explanation, in the first section, there are two verses from the Avataṃsaka-sūtra. They clarify that for the sake of sentient beings, the Tathāgata expediently manifested leaving household life to cultivate the Way. The first verse discloses [this] to make them understand; the next verse guides them to make them go forth. If the Tathāgata had not left household life, he would have succeeded to the position of a golden-wheel-turning king; hence it says “renouncing the kingdom's wealth.” “Tranquil” is the principle of nirvāṇa. From “From… onward,” it concludes and indicates [the meaning]. “Bodhisattva” refers to our fundamental teacher Śākyamuni; this clarifies leaving household life, declaring the name based on the cause. Below, two sūtras are indicated. The full title is the Sūtra on the Inquiries of Ugra Regarding Bodhisattva Practices, which says: “The Buddha told Ugra: ‘The bodhisattva who has left household life always contemplates diligence and wisdom, being without attachment to anything; as if his head were on fire, he is anxious to rescue himself from the blazing flames,’” and so forth. The rest is detailed as in that text. The Nirvāṇa Sūtra says: “Household life is confining and oppressive, like a prison; all afflictions arise because of it. Leaving household life is spacious and unhindered, like empty space; all wholesome dharmas increase because of it.” Both Mahāyāna and Hīnayāna teachings frequently expound the dharma of leaving household life, which need not be cited extensively here; hence it says “and so forth.” The Jingzhuzi says that leaving household life involves eighteen dharmas that are difficult to practice yet can be practiced: Parents are hard to let go of due to filial love, yet one can take leave of one's kin. Wife and children are hard to abandon due to affectionate attachment, yet one can sever love. Power and status are what worldly sentiments vie for, yet one can discard glory. Starvation and suffering are what people find hard to endure, yet one can restrict one's food. Rich flavors are what people greedily crave, yet one gladly eats coarse and astringent fare. Strenuous exertion is what people grow weary of, yet one can be assiduous through hardship. The seven treasures are what people begrudge, yet one can renounce them. Money and silks are what people hoard, yet one can give them away. Male slaves, servant boys, and women are what people rely on for service, yet one provides for oneself without employing them. The five colors are what people delight in beholding, yet one discards them without looking back. The eight sounds are what people vie to hear, yet one severs them and does not listen. Delicate, smooth ornaments and toys are what people cherish and cling to, yet one is unhindered by fine or coarse. Comforting the body and nourishing the physical form are common to everyone, yet one can forget the body and give up life. Sleep and lying down are what people cannot do without, yet one stays awake day and night. Indulging the palate and roving with companions are what people habitually do, yet one dwells in quietude and restrains oneself. White-robed laypeople drink and dine without knowing restraint or limit, yet to one's own mouth it is like poison. White-robed laypeople find everything sweet day and night, yet one limits oneself by the sun's shadow and keeps an empty stomach. White-robed laypeople pair off in magnificent houses, yet one stays in charnel grounds to detach from clinging. (This was composed by Xiao Ziliang, Prince Wenxuan of Qi; because it is essential, it is recorded here.)