四分律行事鈔資持記 1.115

1.115

通塞中，初文。同戒即止持戒本，初篇四重，二篇七戒，三十中十八，九十中六十九，眾學一百，七滅諍也。同制謂作持諸法。具諸門者，同戒在中卷，同制則上下二卷。其全同者，則無別舉，如〈集僧〉、〈與欲〉、〈羯磨〉、〈僧網〉之類。少有異者，隨事點示，如〈結界〉中，尼界二里，有難同僧；捨戒中明尼無再受，〈受日〉中尼唯七日，〈二衣〉中尼加二衣之類。上通明兩同。若下，別顯同戒，上文指易。戒本分者，即律廣文。隱下，顯難。〈隨相〉即中卷。如離衣中三衣五衣皆提。眾學中通示尼等同犯。又〈篇聚〉中，示尼八重。又〈持犯〉境想云：尼中非無，亦指同僧；通緣中總標五眾之類。

In "Common and Exclusive": the initial text. "Common precepts" refers to the prātimokṣa of keeping by cessation: the four pārājikas of the first class, the seven precepts of the second class, eighteen of the thirty [niḥsargika-pāyattikas], sixty-nine of the ninety [śuddha-pāyattikas], the one hundred śaikṣadharma, and the seven for settling disputes. "Common prohibitions" refers to the various dharmas of keeping by action. Being fully provided in the various sections means that common precepts are in the middle fascicle, while common prohibitions are in the upper and lower fascicles. Those that are entirely identical are not cited separately, such as "Assembling the Saṃgha", "Granting Consent", "Karmavācanā", "Regulations for the Saṃgha", and the like. Those with minor differences are pointed out according to the affair, as in "Demarcating Boundaries", where the nuns' boundary is two li, but in times of danger it is the same as the monks'; in relinquishing precepts, it explains that nuns cannot receive them again; in "Receiving Days", nuns only have seven days; in "Two Robes", nuns add two robes, and the like. The above generally explains both kinds of commonality. "If..." separately reveals common precepts; the text above points to what is easy. The division of the prātimokṣa refers to the extensive text of the Vinaya. "Hidden..." reveals what is difficult. "Concomitant marks" refers to the middle fascicle. For example, regarding being separated from robes, both three robes and five robes incur a pāyattika. In the śaikṣadharma, it generally indicates that nuns and others commit the offense equally. Furthermore, in "Classes and Groups", it indicates the eight pārājikas of nuns. Furthermore, in "Maintenance and Violation", regarding cognitive representations of conditions, it says: "Nuns are not without them", which also points to being the same as monks; in common conditions, it collectively designates the five assemblies, and the like.