四分律行事鈔資持記 2.1337

2.1337

釋中，《僧祇》，初明結犯。彼律但據不聽判犯輕重，不必如緣待言方結。疏云：若曾聞戒，即是久知，而言始知，結妄語提；若無知解，但有不攝罪。受下，次明制學。二部一部，並約廣律。又下，即是戒本。如初句者，文中略牒三篇；應準上云；又不能，當誦四眾戒等及偈，即諸惡莫作等。若下，三明制說，初制能說。餘下，制聽眾。餘業謂誦經等。戒是行本，攝修之要，故須正制，不許餘事。不犯中，若實未聞廣說，今始聞，若戲錯等。

In the explanation, the Mahāsāṃghika-vinaya first clarifies the determination of the offense. That vinaya determines the gravity of the offense solely based on not listening, and does not necessarily wait for words to be uttered before determining [the offense], as in the origin story. The commentary states: "If one had previously heard the precepts, one has long known them; to say that one only just learned them constitutes a pāyattika of false speech. If one lacked understanding, there is only the offense of not attending." Next, from "receiving" downward, it clarifies the requirement to learn. Both the "two divisions" and "one division" refer to the comprehensive vinayas. The phrase "Moreover..." below refers to the Prātimokṣa. As for "the initial phrase," the text briefly mentions the three classes [of offenses]; one should follow what was said above: "If one is further incapable, one should recite the precepts of the four assemblies, etc., and the verses," that is, "Refrain from all evil," etc. From "If..." downward, it thirdly clarifies the regulation of recitation. It first regulates the one capable of reciting. The phrase "Other..." below regulates the listening assembly. "Other activities" refers to reciting sūtras and so forth. Precepts are the root of practice and the essential point of comprehensive cultivation; therefore they must be specifically mandated, and other matters are not permitted. Under "Non-offenses": if one truly had not heard the comprehensive explanation and is now hearing it for the first time; or if in jest, error, etc.