四分律行事鈔資持記 1.456

1.456

白中五句。初後中間三句，相傳為綱者；總該諸務，揩式軌定故。二四兩句名緣本者，即法所被事，隨機不同。如〈說戒〉云白月十五日，即是緣也；布薩說戒，即本事也。又〈受戒〉云某甲從和尚，乃至三衣鉢具等，竝名緣也；今從僧乞戒，即本事也。第二則緣本雙陳，第四則單牒根本；縱有兼緣，翻傳失治；如是分對，隨文可解。初句。云動耳識者，恐緣他事，無心同秉故。聽字去呼。次句。布薩說戒，華梵雙標，言成重複；《刪定戒本》，改前云眾僧說戒，則人法兩舉；後云和合說戒，則忍可已彰；然眾亦即僧，為成句故。言情事者，即能秉心，蘊所白事；不須和會情非情等。第三中，初牒句通釋。若者未定之詞，兩期以問。僧下，分句別釋，初釋時到。上句人如，下句事法兩如，界在事中。四緣現前，作業時至。（此謂時宜之時，《業疏》同此。《戒疏》則分為二：一者人到，清淨大沙門入；二者時到，十五日布薩時至。彼局一事，此通一切；然僧和緣會，大意不乖。）次釋忍聽。聽字平呼。疏云：今約心和，勸聽可也；前約身和，勸聽聞也。兩聲別召，事義亦乖；不解兩緣，名非數也。四中。前是告情，故須兩示；此彰忍可，無勞雙牒。第五云如是者。指上所白，故云白結。令知業就，故云告知。

In the five phrases of the jñapti: the three phrases—the first, last, and middle—are traditionally transmitted as the 'framework' (gāng) because they encompass all matters and fix the model and rule. The second and fourth phrases are called 'the circumstance and the root' (yuánběn); that is, the matters addressed by the Dharma, which differ according to the occasion. For example, the 'Poṣadha' chapter states 'the fifteenth day of the white half-month', which is the circumstance; 'poṣadha and reciting the precepts' is the root matter. Again, the 'Precept Reception' chapter states 'So-and-so, from the upādhyāya... up to the three robes and bowl', all of which are circumstances; 'now requesting the precepts from the Saṃgha' is the root matter. In the second phrase, circumstance and root are both stated; in the fourth, only the root is cited; even if circumstances are combined, translation and transmission lost the correction; dividing and correlating them in this way can be understood along with the text. In the first phrase: 'arousing the ear-consciousness' is said because of the fear that their minds may be caught up in other matters and lack the intent to participate in holding [the act]. The character tīng (聽) is pronounced in the falling tone (qùshēng). In the second phrase: 'poṣadha and reciting the precepts' marks both the Chinese and Sanskrit terms, making the phrase repetitive; the San-ding Jieben amended the preceding to say 'the Saṃgha recites the precepts', thereby raising both persons and Dharma, and the subsequent to say 'recites the precepts in harmony', thereby making the assent manifest; however, the assembly is indeed the Saṃgha, [separated] merely to form the sentence. The phrase 'the disposition and the matter' refers to the mind able to hold [the act], harboring the matter being announced; there is no need to reconcile sentience and non-sentience. In the third [phrase]: first, it cites the phrase and explains it generally. 'If' is a word of uncertainty, asking with two options. Below, from 'the Saṃgha', it divides the phrases and explains them individually: first, it explains 'the time has arrived'. The upper phrase indicates that the persons are qualified; the lower phrase indicates that both the matter and the procedure are qualified, the boundary being within the matter. When the four conditions are present, the time to execute the karmavācanā has arrived. (This refers to the 'timely moment'; the Karma Commentary agrees with this. The Precept Commentary divides it into two: first, the persons have arrived, meaning the pure great śramaṇas have entered; second, the time has arrived, meaning the time for the poṣadha on the fifteenth day has arrived. That [commentary] is restricted to one matter, while this one encompasses all; however, since the Saṃgha is harmonious and the conditions meet, the general purport does not conflict.) Next, it explains 'grant approval' (rěntīng). The character tīng is pronounced in the level tone (píngshēng). The Commentary states: 'Here it refers to mental harmony, urging consent; previously it referred to bodily harmony, urging listening.' The two tones make different summons, and their transactional meanings also differ; not understanding the two circumstances is called not [grasping] the numbers. In the fourth [phrase]: the preceding announces the disposition, so both must be shown; here it manifests assent, so there is no need to cite both. In the fifth, 'thus': it points to what was announced above, hence called 'the conclusion of the jñapti'. Causing them to know that the karmavācanā is accomplished, it is called 'making it known'.