四分律行事鈔資持記 1.488

1.488

次科，釋上二句，發下制意。初敘羯磨。僧以和為義，和但在心，非言不顯，故須聲教表示僧情；人法二同，水乳無別，故云綱要。受說治諫，僧綱既舉，佛法可存；匡救之功，亦由羯磨。若據住持，實通三時；今云像運，通語滅後。於此者，即指羯磨。上二句舉三寶以彰德，下二句約時以顯功。理宜下，次明和同。以法既高勝，人必齊遵。十方者，且據閻浮。許猶使也。

The next section explains the two lines above, initiating the institutional intent below. It first describes karmavācanā. The Saṅgha takes harmony as its meaning, but harmony exists only in the mind and cannot be manifested without words; therefore vocal teaching is required to express the Saṅgha's disposition. The identity of person and Dharma is as indistinguishable as water and milk, hence called the "essential framework." Ordination, poṣadha, discipline, and admonition: once the Saṅgha's framework is raised, the Buddha-Dharma can endure; the merit of rescue and salvation also relies on karmavācanā. As for sustaining the Dharma, it actually spans the three periods; here, saying "the seminal era of the semblance [Dharma]" refers broadly to the time after the Buddha's decease. "Herein" points directly to karmavācanā. The upper two lines cite the Triratna to manifest its virtue; the lower two lines refer to time to show its function. "In principle, it should..." next explains harmony and unity. Since the Dharma is noble and supreme, persons must unanimously comply. "The ten directions" refers tentatively to Jambudvīpa. "Allow" means to cause.