四分律行事鈔資持記 1.119

1.119

沙彌中，初科，上句標名。沙彌是梵語，此云息慈。（息其世染，慈濟群生。）若下，明體同。檢下，示相局。就下，明行遍。等塵沙者，副本體故。下云除羯磨一法，不在數例；自餘眾行，並制同修等。結下，明犯。第五篇即突吉羅。無論遮性，一概結吉，示教輕故。就下，顯位。諸戒末者，即指廣律並列戒後，別尊卑故。問：體既是同，那分大小？答：境量雖同，志願碩異；有願無願，豈不明乎！若爾，既遍塵沙，何唯列十？答：若論戒體，發在三歸；後說十戒，略陳其相，如大僧四重之例。故下云且列十戒，喜犯前標；餘所未知，二師別教等。

Regarding the śrāmaṇera: in the first section, the opening phrase presents the term. "Śrāmaṇera" is Sanskrit; here it is translated as "resting in benevolence" (resting from worldly defilements and benevolently rescuing sentient beings). The clause beginning with "if" clarifies identity of essence. The clause beginning with "investigating" shows the restriction of marks. The clause beginning with "concerning" clarifies that the practice is pervasive. Equaling the dust and sand [in quantity] is because it matches the original essence. Below, it states that with the exception of the single procedure of karmavācanā, which is not included in the standard count, all the remaining practices are prescribed for common cultivation, and so on. The clause beginning with "incurring" clarifies violations. The fifth category refers to the duṣkṛta. Regardless of whether it is an act prohibited by nature or by precept, one uniformly incurs a duṣkṛta in order to indicate that the teaching is minor. The clause beginning with "concerning" indicates rank. "At the end of the various precepts" refers to how the full Vinaya lines them up after all the precepts to distinguish between senior and junior. Question: Since the essence is the same, how can one distinguish between greater and lesser? Answer: Although the sphere and quantity are identical, the aspirations differ vastly; whether there is an aspiration or not—is that not clear! If so, since it pervades dust and sand, why are only ten listed? Answer: As for the precept-essence, it arises at the three refuges; the subsequent exposition of the ten precepts briefly states their marks, as in the example of the four pārājikas for full monks. Therefore, it states below that for the time being ten precepts are listed, highlighting in advance those that are prone to violation, while the remaining unknown ones are taught separately by the two masters, and so on.