四分律行事鈔資持記 1.968

1.968

戒即本受法體，量等塵沙，從緣舉要，且列二百五十為持犯蹊徑，使攝修之易。然恐物情懈怠，不自策勤；故黑白兩半，畢集一處，作法宣告；庶使因言省己，治行日新。雖廣略兩殊，僧別三位；一言統攝，無非淨行。故云說戒。正儀者。以普照，道安，及當時律肆，立法雖殊，多無典據；此篇所述，皆憑聖量；參詳經律，搜駮是非；題曰正儀，對簡非正。又復上云說戒，克指所說之法；下云正儀，統該能辨之緣。能所兩標，緣法雙顯故也。

Precepts are the original received essence of the Dharma, whose measure equals the dust and sands; enumerating the essentials according to conditions, the two hundred and fifty are provisionally listed as the pathways of maintenance and violation, in order to make comprehension and cultivation easy. However, fearing that the sentiments of beings would be lax and not spur themselves to diligence, in both halves—the dark and the bright—all gather in one place, perform the karma, and make the announcement, hoping that by relying on the words they will reflect on themselves, and their cultivation of conduct will be renewed daily. Although the extensive and abbreviated are distinct, and the saṃgha and individual are three levels, summarized in a single phrase, it is nothing other than pure conduct. Therefore it is called 'poṣadha' (reciting the precepts). 'Correct Ritual': because although the systems established by Puzhao, Dao'an, and the Vinaya centers of those times differed, most lacked canonical authority; what is expounded in this chapter relies entirely on valid testimony (pramāṇa), thoroughly examines sūtras and vinayas, and searches out right and wrong; titling it 'Correct Ritual' distinguishes it from what is not correct. Furthermore, 'poṣadha' above specifically indicates the Dharma that is recited; 'Correct Ritual' below comprehensively covers the conditions that are able to execute it. Both the performer and the performed are titled, so that the conditions and the Dharma are doubly manifested.