四分律行事鈔資持記 1.285

1.285

《十誦》，初四人中，初明不足所以。本無心者，《業疏》兩分；上三由入無記，不緣善惡；入定善人，別有靜慮故。《十誦》下，引證。即六群為緣。佛言下，文略；彼因立制，聽羯磨者，當一心莫餘覺餘思惟，專心敬重心心同憶等。準下義決有二，初決在眾數過。謂四位之外。縱下，次決不集非別。以乖僧用故。餘下，指略。即十緣第六簡眾中。

In the Daśādhyāya-vinaya, regarding the first four kinds of persons: first, it clarifies the reason for their being insufficient. Regarding 'fundamentally without mind': the Karma Commentary makes two distinctions; the upper three are due to entering the indeterminate state, having no mental engagement with good or evil; whereas a good person entering meditative absorption has a distinct, tranquil contemplation. From 'The Daśādhyāya-vinaya' onward, it cites proof. That is, the ṣaḍvargikas served as the circumstance. From 'The Buddha said' onward, the text is abridged; on that basis, he instituted the prohibition that one who listens to a karmavācanā must focus the mind single-mindedly, without other awareness or other thought, being attentive and respectful, with mind after mind mindful of the same matter, and so forth. Based on what follows, the determination of the meaning has two parts: first, it determines the fault concerning the number in the saṃgha. This refers to [being] outside the four positions. From 'Even if' onward, next it determines that non-assembly does not constitute a schismatic assembly, because they fail to perform the saṃgha's functions. From 'The rest' onward, it indicates abridgment. That is, in the sixth of the ten conditions, 'Selecting the Assembly.'