四分律行事鈔資持記 2.8

2.8

In the third [part], clarifying harm, the first two lines clarify dullness of nature. 'All' means entirely. The next two lines clarify lack of study. 'Regulations' means the types within the sections and clusters; 'statutes' refers to the marks of violation and non-violation. 'Along with...' and what follows clarifies ignorance of the teachings. 'Concomitant precepts' refers to the precept-marks. Wandering in mist and gazing upon the sea are both metaphors for lack of clarity. 'Leading to...' and what follows reveals the fault. The upper two lines clarify following dust and indulging in desires, hence it says 'forgetting to return'; the lower two lines [clarify] letting karma pull one into rebirth, hence 'not knowing how to turn back'. 'Going' means departing. The Mahāsaṃnipāta-sūtra says: In the past, a person fled from two drunken elephants (birth and death), climbed down a vine (the life faculty) into a well (impermanence); there were black and white mice (sun and moon) biting the vine and about to sever it; at the side were four snakes wishing to sting (the four great elements); below, three dragons spat fire and spread their claws to ward him off (the three poisons); the person looked up at the two elephants, which had already reached the top of the well, and he was distressed with nothing to rely on; suddenly a bee passed by and dropped honey that fell into his mouth (the five desires); this person licked the honey, completely forgetting danger and fear. Here this is a metaphor for a bhikṣu who does not fear the myriad sufferings and greedily attaches to the five desires, having no intention of disgust or turning away. 'Therefore...' and what follows adduces proof. That text clarifies that receiving offerings while breaking the precepts will certainly bring about immediate retribution: one's belly will split open and the kāṣāya will fall from one's body; or if there are no such marks, it is because there is retribution in the next life; hence it is said.