四分律行事鈔資持記 2.149

2.149

四具緣門，敘意中，初示受法。末代唯羯磨者，以五受中，善來、三語、八敬，唯局佛在；破結微通，稀而復隱故。藉因緣者，或發心為因，餘事名緣；或能受為因，所對為緣；或俱因緣，如前已辨。其下，明重述意。一門，即〈受戒篇〉。比丘大綱者，攝僧要故；佛法根本者，住持勝故。

In the fourth [section], "Possessing Conditions," in the narrative of intent: first, the methods of ordination are shown. That in the degenerate age only the karmavācanā is [valid] is because among the five ordinations, "Come, monk," the threefold refuge, and the eight gurudharmas were restricted solely to when the Buddha was present, while that by breaking attachments was slightly applicable [beyond him], yet rare and obscure. As for "relying on causes and conditions," either the generating of intention is the cause and the remaining affairs are the conditions; or the recipient is the cause and the assembly faced is the condition; or both are cause and condition, as already analyzed above. Below that, the reason for restating is clarified. The "one section" refers to the "Chapter on Receiving Precepts." As for the "great outline for bhikṣus," it is because it is the essential requirement for gathering the Saṃgha; as for the "root of the Buddhadharma," it is because its maintenance is supreme.