四分律行事鈔資持記 1.56

1.56

四中，初句明機差。此謂佛世起教之機，非五部師也。次句示教別。即對諸部以明輕重。輕重言通，不出罪事。如初篇重犯，婬制毛頭，盜限滿五，羯磨楷定，受法簡人之類，即此重餘輕。又開結淨地，捨財還主，接俗生善之類；又諸部境想不同，《五分》不開疑想，《僧祇》性惡無疑想，《十誦》前有方便除疑想（今鈔準用），《四分》除破僧婬酒不開疑想，餘戒通開，上竝此輕他重。下二句證成。異執即是各計，非貶斥也。問：此就當宗以辨興意，那以五部為證耶？答：此舉群宗，為顯《四分》。

In the fourth [paradigm], the first clause clarifies the differences in capacities. This refers to the capacities that occasioned the teachings during the Buddha's lifetime, not the masters of the five schools. The next clause shows the differences in teachings, namely comparing the various schools to clarify the grave and light. The words "grave and light" are general, not going beyond offenses and matters. Such as the grave offenses of the first section: sexual intercourse prohibited even to the tip of a hair; theft delimited to five [māṣas]; determining karmans by model; and screening persons in the ordination procedure—these are grave here and light in others. Furthermore, making pure grounds, renouncing property to return it to the owner, and accommodating secular customs to engender goodness; also the conditions and mental perceptions differing among the various schools—the Mahīśāsaka does not allow doubtful perceptions; the Mahāsāṃghika does not have doubtful perceptions for intrinsically evil acts; the Daśādhyāya removes doubtful perceptions if there was a prior preparatory stage (which the present Manual follows and adopts); the Dharmaguptaka does not allow doubtful perceptions except in schism, sex, and alcohol, whereas for the remaining precepts they are generally allowed—all the above are light here and grave elsewhere. The lower two clauses provide corroboration. "Differing tenets" refers to their respective views, not a disparagement. Question: This discerns the intention behind the arising [of rules] within our own school; why use the five schools as corroboration? Answer: Citing the various schools is to make the Dharmaguptaka evident.