四分律行事鈔資持記 1.287

1.287

後三人，初出所以。若下引示差別，初示上下二品並不須法。常憶即下品。不憶即上品。言憶不憶者，且約說恣常行法也。若互下，明中品須法。白二遙加，解方入數，故云縱使等。痛下，例同餘二，皆分三品。以三相雖殊，同顛狂類故也。《四分》名痛惱，即前病壞心人。文中不釋樹上比丘。彼律云：比丘在高上解擯不成。然高上語通；祖師欲令易曉，且約一相，故云樹耳。以高下處別，相非同住故。《業疏》云：若枝委界外地者，身在界內成別，界外非別；若不委地，內外俱別，而是不足數收。通簡十一。初四好人，即座心乖。下六病報，三闕耳舌，三失意根。後一乖儀。尋文可見。

Regarding the last three kinds of persons: first, it brings out the reason. From 'If' onward, it quotes to show the distinctions. First, it shows that the upper and lower two grades do not require the legal rite at all. 'Constantly mindful' refers to the lower grade. 'Not mindful' refers to the upper grade. Speaking of 'mindful' or 'not mindful' is tentatively phrased in terms of the routinely practiced rites of poṣadha and pravāraṇā. From 'If reciprocally' onward, it clarifies that the middle grade requires the legal rite. The jñaptidvitīyā karmavācanā is applied from afar; only upon their understanding are they included in the count; hence it says 'even if,' and so forth. From 'Agony' onward, it assimilates the other two by analogy, both being divided into three grades. Although the three marks are distinct, they all belong to the category of insanity. The Dharmaguptaka names it 'agony and distress,' which refers to the previously mentioned person whose mind is broken by illness. The text does not explain the bhikṣu in a tree. That Vinaya states: 'If a bhikṣu is high up, his lifting of an expulsion is not effected.' However, the phrase 'high up' is general; the Patriarchal Master, wishing to make it easy to understand, tentatively formulated it in terms of one mark, hence speaking of a tree. Because heights and depths are different locations, their marks do not constitute dwelling together. The Karma Commentary states: 'If the branches droop onto the ground outside the boundary, his body being inside the boundary constitutes a schism, while outside the boundary it does not constitute a schism; if they do not droop to the ground, both inside and outside constitute a schism, yet he is subsumed under being insufficient for the quorum.' To broadly screen the eleven: the first four are sound persons whose minds deviate while seated. The lower six are karmic illnesses: three lack ear or tongue, and three have lost the mental faculty. The last one deviates from deportment. Consulting the text, this can be seen.