四分律行事鈔資持記 3.968

3.968

結勸中，初科，上二句結前。但下，勸學，初勸揀擇。似是而非，故云相似。邪徒之多，故如林焉。理下，次勸攝修。通學，即解也；正觀，即行也。不以誦語者，遮滯教也。如下，指廣。《十地》，即《十地經》及論。又下，引示。舊云《涅槃經》。上二句示漸學。多聞智慧，義兼思修，須具三慧。次句，遮狂簡也。後句，舉喻令解。如入大海，漸漸深故；《智論》云：智度大海，唯佛窮底。初心學者，不可躁求。良以道不遠人，理非事外；得之不離方寸，失之何啻千山。固當優而柔之，使自得之；然後取之左右逢其原，縱心所欲不逾矩。若斯為學，可謂學矣！自餘記問，何足道乎。

In the concluding exhortation, the first section: the upper two lines conclude what preceded. From "Merely" onward, it exhorts to study, first exhorting discernment: seeming to be right but actually wrong, hence called "resembling"; the abundance of deviant followers is like a forest. From "Principle" onward, it next exhorts to comprehensive cultivation: comprehensive study is understanding; correct contemplation is practice. "Not relying on recited words" prevents becoming stuck in the teachings. From "As" onward, it points to extensive treatments: the Ten Bhūmis refers to the Daśabhūmika Sūtra and its treatise. From "Also" onward, it cites instructions, traditionally said to be from the Nirvāṇa Sūtra. The upper two lines indicate gradual study: "much learning and wisdom" implicitly includes reflection and cultivation, requiring all three wisdoms. The next line prevents reckless presumption. The last line presents an analogy to facilitate understanding: just as entering the great ocean, it becomes gradually deeper; the Dazhidulun states: "The great ocean of the perfection of wisdom can only be plumbed to the bottom by the Buddha." Beginners in study must not seek impetuously. Truly, because the Way is not far from humanity and the principle is not outside phenomena, finding it is not apart from the square-inch [mind], while losing it is separated by a thousand mountains. One should surely be gentle and patient, allowing oneself to attain it naturally; only then will one draw from it left and right and meet its source, following what the mind desires without overstepping the bounds. If one studies like this, it can truly be called study! As for the rest—mere rote learning and superficial questioning—how is it worth mentioning?