四分律行事鈔資持記 1.109

1.109

次行教中，初標名體。定下，示教相。初二句明眾行，上句正示。若取能秉，即簡人是非。若論所被，並須合教，如受戒遮難、說恣有犯、七九治罰、六聚悔露，一一事中，皆有取捨。次句釋成取捨之意。謂顯佛法尊高，超于世表；僧門清白，不容非濫；住持萬載，功由於此。顯下二句明別行。上句正示，下句釋成，亦同上。如條部中波離對聖重條咨問，意可見矣。上明教有限齊，反前汎明。指下，示其顯了，反上沈密。上二句示文顯，下二句明事備。初文，如諸戒相，國土犯人舉過呵責制戒牒釋方便境想下眾同別犯及不犯輕重等相，一一皆然。聖智通明，故言不勞重覽。凡愚淺識，不可輒爾僣同。且祖師聽二十遍，猶言未是心證；僧休聽三十遍，尚恨逾增逾暗；是知昏鄙安可自務。結罪等者，如婬兩結（不捨戒共畜生），別眾七開（施衣作衣等七緣開），一一通前重入戒本，故云再科。

Next, in the teaching of regulation, it first indicates the name and essence. From "determining" onwards, it shows the characteristics of the teaching. The first two lines clarify communal practices; the upper line directly shows them. If taken in terms of the one capable of performing [the acts], it sorts out the qualifications of persons. If discussed in terms of those who are addressed, all must accord with the teaching, such as the obstacles and disqualifications for receiving precepts, violations during poṣadha and pravāraṇā, the punishments of seven and nine, and the deśanā and confession of the six clusters; in each and every matter, there are adoptions and rejections. The next line explains the intention behind adoption and rejection: it means displaying that the Buddhadharma is supreme and lofty, transcending worldly conventions; the portals of the Saṅgha are pure and white, admitting no impropriety or conflation; and that the maintenance [of the Dharma] for myriad years owes its success to this. The two lines from "revealing" onwards clarify individual practices. The upper line directly shows them, and the lower line explains them, also identical to the above. As in the Vinayavibhāga, where Upāli repeatedly enumerated inquiries before the Sage, the intention can be seen. The above clarifies that the teaching has limits and boundaries, in contrast to the earlier "clarifying in general". From "pointing to" onwards, it indicates its clarity, in contrast to the earlier obscurity. The upper two lines show the clarity of the text; the lower two lines clarify the completeness of the matters. In the first text, this is like the marks of the various precepts—the country, the offender, raising the fault, reproving, enacting the precept, repeating and explaining, the preparatory stage, mental state regarding the object, and down to communal and individual, violation and non-violation, light and heavy marks among the assembly; each and every one is like this. The sage's wisdom is thoroughly penetrating, hence it is said that "it requires no second review". Ordinary fools of shallow understanding must not casually arrogate this to themselves. Even when the Patriarchal Master listened twenty times, he still said it was not yet experiential realization; when Sengxiu listened thirty times, he still regretted that he became ever more confused; from this we know that how could the muddled and base rely on their own efforts? "Assigning offenses" and so forth: such as the two enactments of sexual misconduct (not renouncing the precepts, and copulating with animals), the seven exemptions regarding separate gatherings (the seven conditions of exemption, such as giving robes and making robes); each and every one carries forward from the preceding to enter the prātimokṣa again, hence it says "re-categorizing".