四分律行事鈔資持記 1.701

1.701

受即能領心，戒謂所納法。受通五種（一善來，二三語，三破結，四八敬，五羯磨。），戒分四位（五、八、十、具）。今此所標，受據羯磨，戒指具足。就羯磨中，自分六位（僧中十人、五人，尼中二十人，義立十人；小年曾嫁、遣信，兼前共成十受。）；今此據文，正明大僧中國十人，羯磨行事。義兼邊五，眾異事同，故不別顯。緣即文中五種，就別離為十四。眾緣會聚，作業方成，故云集也。《疏》云：佛世利機，契動便感；末時澆薄，聖制從緣；緣集則作業功成，緣散則戒德無立。文意頗同。所以不言因者，若據相籍成業，則因緣義通；若論功有親疎，則內外體別。今云緣集，且就通論；餘處兩分，乃從別意。

Reception is the mind capable of receiving; the precepts are the dharma that is internalized. Reception covers five kinds (first, "Ehi" [welcome]; second, the threefold declaration; third, the destruction of fetters; fourth, the eight gurudharmas; fifth, karmavācanā). The precepts are divided into four ranks (five, eight, ten, and full ordination). What is designated here takes reception as based on karmavācanā, and the precepts as referring to full ordination. Within karmavācanā, it is divided into six categories (ten persons or five persons among monks; twenty persons among nuns, or ten persons established by principle; a minor who was previously married, and sending a messenger; together with the former, these constitute the ten ordinations). What is clarified in the text here directly refers to the karmavācanā proceedings of ten persons in the Middle Country for great monks. In principle, it also encompasses the five persons in border regions; since the assembly differs but the transaction is the same, they are not separately detailed. "Conditions" refers to the five kinds in the text, which separately divide into fourteen. When all conditions assemble, the karma is only then accomplished; hence it is said to gather. The *Commentary* says: "In the Buddha's era, those of sharp capacity were moved to attain upon accord; in the degenerate latter age, the holy prohibitions depend upon conditions. When conditions gather, the work of the karma succeeds; when conditions disperse, the virtue of the precepts is not established." The text's meaning is largely identical. As for why "cause" is not mentioned: if based on mutual reliance to accomplish the karma, the meaning of causes and conditions is shared; if discussing the proximate and remote degrees of efficacy, then internal and external entities differ. Now, speaking of the gathering of conditions is treated generally for the moment; dividing the two elsewhere follows a specific intent.