四分律行事鈔資持記 1.332

1.332

敘意中，初至欲也來，敘欲意，上二句明所欲事。謂羯磨所被，除說恣二種；自餘一切，機發莫期，故云不意。法即羯磨，眾所常行；但有事生，必須加被，故曰常情。此明事是臨時，法唯常定故也。故下，明能欲。對情者，即上常情，謂僧心也。順其心者，謂以心順之。心順無違，顯非乖別；羯磨得遂，故法無失。故下，舉名結釋。然下，敘立法意，生起下文，初句明緣差。情即欲心，事謂欲緣。心順事違，故云相反。故立下，明制法。法即通目傳欲之教；總下二門，非獨詞句。若無制法，事則容濫，故云檢也。檢則下，明須教觀緣，可辨成否。有事者總於緣法。若明下，審機須教，發起開章。若，猶欲也。

Under "Narrating the Intent," from the beginning up to "is chanda," it narrates the intent of chanda, the first two lines clarifying the matter desired. That is to say, among what is covered by the karmavācanā, aside from the two kinds of [poṣadha] recitation and pravāraṇā, for all the rest, the arising of the occasion cannot be anticipated, hence it says "unforeseen." The procedure is the karmavācanā, which is what the assembly regularly performs; whenever a matter arises, an enactment must be applied, hence it says "ordinary disposition." This shows that the matter is temporary, while the procedure alone is constant and fixed. From "Therefore" onward, it clarifies the ability to convey chanda. "Corresponding to the disposition" refers to the "ordinary disposition" above, meaning the mind of the Saṃgha. "To accord with their mind" means to accord with it with one's own mind. If the mind accords without defiance, it shows that there is no separation; the karmavācanā is accomplished, and so the procedure has no failure. From "Therefore" onward, it cites the name and concludes the explanation. From "However" onward, it narrates the intent of establishing the procedure, introducing the text below, the first line clarifying the discrepancy of conditions. "Disposition" is the mind of chanda, and "matter" refers to the conditions for chanda. When the mind accords but the matter defies, it says "opposite to each other." From "Therefore establishing" onward, it clarifies the prescribed procedure. "Procedure" is a general term for the teaching on transmitting chanda; it gathers the two doors below, not being merely the wording. If there were no prescribed procedure, matters would permit abuse, hence it says "to inspect." "Inspecting then" onward clarifies that one must rely on the teaching to observe the conditions, whereby validity or invalidity can be distinguished. "Having business" is a general term for conditions and procedure. From "If clarifying" onward, examining the capacities requires the teaching, opening and beginning the section. "If" (ruo) is also like "wishing" (yu).