四分律刪繁補闕行事鈔 2.50

2.50

二受隨同異。二種無作，五義同之：一者名同。受隨俱名無作（受謂壇場戒體，隨謂受後對境。護戒之心，方便善成，稱本清淨故也）。二者義同，同防七非。三者體同，同以非色心為體。四敵對防非同。受中無作體，在對事防，與隨中無作一等。五多品同。如《成論》，戒得重發，肥羸不定。異有四種：一受中總發，以願心情非情境，一切總得；隨中無作別發，行不頓修，次第漸成。二長短不同。受中無作，懸擬一形；隨中無作，從方便色心俱，事止則無，故名短也。三寬狹不同。受中任運，三性恒有；隨局善性，二無名狹。四根條兩別。受為根本；隨依受起，故曰枝條。二種作者，有五同：一名同，二義同，三體同，四短同，五狹同，唯局善性。所以準知。有四種異：一受中總斷，隨中別斷。二受本，隨條。三受是懸防，隨中對治。四受作一品，終至無學，隨一品定；隨中作戒多品，由境有優劣，心有濃淡，故心分三品，不妨本受是下品心。故《雜心》云：羅漢有下品戒，年少比丘上品戒。

Second, the similarities and differences between the received and the consequent. The two kinds of unmanifest share five similarities in meaning:
1. Similarity of name: Both the received and the consequent are named unmanifest. ("Received" refers to the precept essence at the ordination platform; "consequent" refers to facing objects after reception, where the mind guarding the precepts successfully accomplishes skillful expedients, conforming to its original purity.)
2. Similarity of meaning: Both alike prevent the seven wrongs.
3. Similarity of essence: Both alike take that which is neither form nor mind as their essence.
4. Similarity of directly confronting and preventing wrongdoing: The unmanifest essence in reception prevents wrongdoing when facing matters, identically with the unmanifest in the consequent.
5. Similarity of multiple grades: As in the *Tattvasiddhi-śāstra*, precepts can be re-engendered, being variable in strength.
There are four kinds of differences:
1. In the received, it is engendered universally, because through the aspirational mind toward sentient and insentient objects, one obtains everything universally; the unmanifest in the consequent is engendered individually, as practice is not cultivated all at once, but gradually accomplished in sequence.
2. Difference in duration: The unmanifest in the received is projected over an entire lifespan; the unmanifest in the consequent accompanies the expedient form and mind, and when the affair ceases, it is absent, hence it is termed short.
3. Difference in scope: In the received, it operates spontaneously, constantly existing throughout the three moral natures; the consequent is restricted to the wholesome nature, and its absence in the other two is called narrow.
4. Difference between root and branches: The received is the root; the consequent arises relying on the received, and therefore is called the branches.
The two kinds of manifest share five similarities: 1. Similarity of name; 2. Similarity of meaning; 3. Similarity of essence; 4. Similarity of shortness; 5. Similarity of narrowness, being restricted solely to the wholesome nature. This can be understood accordingly.
There are four kinds of differences:
1. In the received, [evil] is severed universally; in the consequent, it is severed individually.
2. The received is the root, and the consequent is the branch.
3. The received is a prospective prevention; in the consequent, it is an actual countermeasure.
4. The manifest in the received is of a single grade, remaining determined as one grade all the way to the stage of non-training; the manifest precept in the consequent has multiple grades, because objects have superior and inferior qualities, and the mind has varying intensity, so the mind is divided into three grades, which does not conflict with the original reception being an inferior-grade mind. Thus the *Miśrakābhidharma-hṛdaya* states: "An arhat may have lower-grade precepts, while a young bhikṣu may have upper-grade precepts."