四分律行事鈔資持記 1.159

1.159

領受中，初文為二，先示法體。上句明戒法有濟物之能，下句明戒體為立行之本。器即是機。大小凡聖道俗七部上中下心，皆獲得故。趣謂歸趣。體能生行，行還護體；以行望體，體為所歸。故知比丘以體為本，領受少差，畢身虛喪；一生大事，可不慎乎！而下，次明得失，初明得者。準受戒中必具五緣，方發戒品：一能受有五（一是人道，二諸根具，三身器淨，四出家相具，五得少分法。），二所對有六（一界，二僧，三數滿，四盡集，五白四法，六資緣具。），三發心乞戒，四心境相當，五事成究竟。今以善淨一句，對收一三；稱緣一句，即收第二；方克一句，即收第四五。克猶遂也。若下，次明失，初三句明緣乖不得。即反五緣。不待全差，少乖即失，故云毫微。徒虛也。將下，彰無戒之過。上一句失自利，下二句失利他。

In [the section] "Receiving and Accepting," the opening text has two parts: first, it points out the essence of the Dharma. The upper line clarifies that the precept-Dharma has the ability to rescue sentient beings; the lower line clarifies that the precept-essence is the foundation for establishing practice. "Receptacle" is the capacity [of the practitioner]. The great and small, the ordinary and holy, the monastic and lay, the seven assemblies, whether with superior, middling, or inferior minds, all attain it. "Destination" means that to which one returns. The essence can generate practice, and practice in turn protects the essence; looking at the essence from the standpoint of practice, the essence is that to which one returns. Therefore, know that a bhikṣu takes the essence as the foundation; if there is the slightest error in receiving it, one's entire life is wasted in vain. How could one not be cautious regarding the great matter of a lifetime! From "yet" onward, it next clarifies gain and loss; first, it clarifies the gain. According to the reception of precepts, five conditions must be fully met before the precept-category is generated: 1. the recipient having five [qualities] (first, being in the human realm; second, having complete faculties; third, having a pure bodily receptacle; fourth, having the complete marks of renunciation; fifth, attaining a partial Dharma); 2. the confronted [objects] having six (first, the boundary; second, the Saṅgha; third, the number being complete; fourth, all being assembled; fifth, the jñapti-caturtha-karman; sixth, the requisite requisites being complete); 3. generating the mind to request the precepts; 4. mind and realm corresponding; 5. the act being fully completed. Now, the single phrase "pure and wholesome" corresponds to and encompasses the first and third; the single phrase "matching conditions" encompasses the second; the single phrase "then achieved" encompasses the fourth and fifth. Ke is like sui ("to accomplish"). From "if" onward, it next clarifies loss; the first three lines clarify that when conditions are unfulfilled, it is not attained. That is, the reverse of the five conditions. One need not wait for a complete error; a slight discrepancy leads to loss, hence it says "the slightest fraction." Tu means in vain. From "will" onward, it manifests the faults of lacking the precepts. The upper line loses self-benefit; the lower two lines lose benefiting others.