四分律行事鈔資持記 1.637

1.637

引制教中。即律增一中文，共有十句；鈔文從初至於僧來，即初句也；令下九句，皆略示耳；如云如來出世為一義故，制訶責等；所謂令僧歡喜。（乃至第十皆準此。）增二九句，如云如來出世為二義故，制呵責等；謂攝取於僧，令僧歡喜。（第二句亦如上標已云：謂令僧歡喜，令僧安樂，如是展轉至十皆爾。）增三為三義故，有八句；乃至增九為九義故，有二句；增十律略不出，合有為十義故一句。（古記解錯，故具引之。）

In citing the instituting teaching: This is the text from the Ekottarika section of the Vinaya, which has ten sentences in total. The text of the Manual from the beginning down to 'the Saṃgha comes' is the first sentence. The nine sentences below 'causing...' are all briefly shown. As it says: 'The Tathāgata appeared in the world for the sake of one purpose, instituting reprimands and so forth; namely, to cause the Saṃgha to rejoice.' (Up to the tenth, all follow this paradigm.) In the 'numerical grouping of two', there are nine sentences, as in: 'The Tathāgata appeared in the world for two purposes, instituting reprimands and so forth; namely, gathering in the Saṃgha and causing the Saṃgha to rejoice.' (The second sentence, after labeling as above, says: 'Namely, causing the Saṃgha to rejoice and causing the Saṃgha to be at ease,' and so on successively up to ten, all being like this.) In the grouping of three, for three purposes, there are eight sentences; up to the grouping of nine, for nine purposes, there are two sentences. In the grouping of ten, the Vinaya abbreviates and does not spell them out, but altogether there is one sentence for ten purposes. (Ancient records explained this mistakenly, so it is cited in full.)