四分律行事鈔資持記 1.728

1.728

緣起有十。前取八法，〈羯磨篇〉云：八種調理，《注羯磨》中亦列八緣。所以多少異者？答：一三兩種，容在餘時，不定受前事儀次第。若爾，此何列耶？答：未請師前，僧須檢問。既請師已，義必開導。出沒隨時，不妨兩是。問：前五後十，並號為緣，如何分異？答：前則立定綱格，檢括是非；後謂布列行儀，發起正體；所以前云具緣成受，後云緣起方便。《業疏》科云：前是約法辨緣，後是就事辨緣；文理極顯，云何妄判為今古耶？斯為大失，知非宜改。

The causal arisings are ten. Previously eight dharmas were taken; the "Karmavācanā Chapter" says: "eight kinds of preparation", and the *Annotated Karmavācanā* also lists eight conditions. Why are the quantities different? Answer: The first and third kinds can take place at other times, and are not fixed to the procedural sequence prior to the reception. If so, why are they listed here? Answer: Before requesting the masters, the Saṃgha must examine and question. After having requested the masters, they must certainly be instructed and guided. Appearing or disappearing according to circumstances does not prevent both from being correct. Question: The earlier five and the later ten are both called "conditions"; how are they distinguished? Answer: The former establishes a fixed framework to examine and encompass right and wrong; the latter arrays the procedural deportment to arouse the principal essence. Therefore, the former is called "accomplishing reception through complete conditions", and the latter is called "the preparatory stages of causal arising". The outline in the *Karma Commentary* says: "The former discerns conditions with respect to the Dharma; the latter discerns conditions with respect to the practical matters." The textual principle is extremely clear; why would anyone erroneously judge them as present and past? This is a great error, and knowing the mistake, it ought to be corrected.