四分律行事鈔資持記 3.969

3.969

重示中，初簡示。三道，即凡夫及大小二聖也。凡夫為善，力不兼人，故自為也；二乘非不化導，而非正意，故云兼他；大乘發心求道，正為度生。然凡夫自為，則耽五欲樂；二乘自為，則脫生死苦；二乘為他，則說法現通；大乘為他，則拔苦與樂。發意，是修因別，成果即所證別。若下，示觀行同異。事即所觀境，如上三觀，竝觀事，故云事同。心即能觀智，性相唯識，淺深有別，故云心乖。且下，顯略。以非宗故。然大小兩乘，教門難辨，更以四義明之：一者教別，權實異故；二者理別，性相唯識，偏圓異故；三者行別，諦緣度故；四者果別，三聖道故。又復應知，小乘唯論釋迦一佛，大教則談三世十方。又小宗戒定之境，局據大千；大教則通該法界。餘如別敘，恐煩故也。

In the restatement, first, distinguishing and indicating: 'Three paths' refers to ordinary beings and the two kinds of noble ones (Hīnayāna and Mahāyāna). Ordinary beings doing good lack the power to encompass others, so they act for themselves. The two vehicles do not fail to guide and convert, but it is not their primary purpose; hence it is said that they 'encompass others'. The Mahāyāna arouses the mind to seek the Path precisely to deliver sentient beings. However, when ordinary beings act for themselves, they indulge in the pleasures of the five desires; when the two vehicles act for themselves, they escape the suffering of birth and death; when the two vehicles act for others, they preach the Dharma and manifest supernatural powers; when the Mahāyāna acts for others, it eradicates suffering and bestows joy. Arousing intention is the distinction in cultivating causes; accomplishing the fruit is the distinction in what is realized. Below, 'If...': showing the identity and difference of contemplative practice. Phenomenon is the objective realm contemplated; as the above three contemplations all contemplate phenomena, it says 'phenomena are the same'. Mind is the contemplative wisdom capable [of contemplating]; between nature, characteristics, and consciousness-only, there are distinctions of shallow and deep, so it says 'minds differ'. Below, 'And...': explaining the abbreviation, because it is not the main school. However, regarding the two vehicles of Mahāyāna and Hīnayāna, their doctrinal teachings are difficult to distinguish, so they are further clarified through four meanings: first, difference in teaching, because provisional and real differ; second, difference in principle, because nature, characteristics, and consciousness-only differ in being biased or perfect; third, difference in practice, because the truths, condition-relations, and pāramitās [differ]; fourth, difference in fruit, because the paths of the three noble ones [differ]. Furthermore, one should know that the Hīnayāna discusses only the single Buddha Śākyamuni, whereas the Great Teaching speaks of the three periods of time and the ten directions. Moreover, the realm of precepts and samādhi in the lesser school is confined to the great chiliocosm, while the Great Teaching encompasses the entire dharmadhātu. The rest is as described elsewhere; it is omitted here for fear of being cumbersome.