四分律行事鈔資持記 1.50

1.50

引證中。彼論第七明犯罪有三種：一初犯緣，二因犯故制，三重制。於重制中，又有二種因緣：一者急，二者緩。急謂乃至共畜生與人同犯；緩即聽捨道還家行婬，後若樂道，還聽出家受具。（此明性戒。）又云：世人嫌言云何比丘無慈心斷樹生命，佛因制戒，是急；為護住處，開斷草木，是緩。（此明遮戒。）二儀，儀謂法式，令尋之者，出論家意。謂前且引二戒顯相，意令準此例尋諸戒，無不皆然，故云通望。用此證前遮性二戒急緩之義，通該一切矣。

In "citing proofs": The seventh fascicle of that treatise clarifies that committing an offense has three aspects: first, the condition of initial commission; second, prohibition because of commission; third, reiterative prohibition. Within reiterative prohibition, there are again two kinds of causes and conditions: the first is strict, and the second is relaxed. "Strict" means that even committing it with animals incurs the same offense as with humans; "relaxed" means permitting one to abandon the path, return home, and engage in sexual intercourse, and if one later delights in the path, permitting one to go forth again and receive the full precepts. (This clarifies intrinsic precepts.) It also says: Worldly people complained, saying, "Why do bhikṣus lack compassionate minds and sever the life of trees?" The Buddha established the precept on this account—this is strict; to protect dwelling places, he permitted cutting grass and trees—this is relaxed. (This clarifies prohibited precepts.) "Two modes": "mode" means procedure. Causing one to investigate them expresses the treatise master's intent. It means that previously two precepts were cited to manifest the characteristics, intending that one investigate all precepts by analogy with this pattern, where none are not so; hence it says "looking broadly across". Using this to prove the preceding meaning of strict and relaxed in both prohibited and intrinsic precepts, it comprehensively covers all of them.