四分律行事鈔資持記 2.15

2.15

次明篇聚，正明中，初科，前敘名數差互。五篇取均，七聚據雜，仍分身口，故云約義。吉羅罪眾，從具兩分，罪無異體，故但有六。問：前引古解，定五為篇，以七為聚；今家前後諸文，竝云五篇七聚，還同古執，其意云何？答：但攻彼局，即彰篇聚名通；既曰兩通，隨用有何不可！今下，約結罪列名。佛出中梵，立此刑名；此土本無，將何對譯？故下諸名，或望聖道（如夷蘭也），或約行業（夷殘吉羅），或對眾法（夷殘），或就來報（夷提），或從懺法（僧殘捨墮提舍），大略如此，餘如後釋。

Next, clarifying the sections and clusters. In the direct explanation, the first section begins by recounting the discrepancies in names and numbers. The five sections take uniformity; the seven clusters rely on variety, yet differentiate bodily and verbal [offenses], hence it says 'in terms of meaning'. The duṣkṛta offenses are numerous, being divided into two according to the instruments; since the offenses do not have different substances, there are only six. Question: Previously, quoting the ancient explanation, it fixed five as sections and seven as clusters; now, in the various texts throughout our school, all speak of five sections and seven clusters, still identical to the ancient attachment. What is the meaning of this? Answer: Merely refuting their narrowness reveals that the names 'sections' and 'clusters' are interchangeable; since they are said to be mutually interchangeable, what could be wrong with using them as one pleases? 'Now...' and what follows lists the names according to the formulation of offenses. The Buddha arose in Central India and established these penal designations; this land originally did not have them, so how should they be translated? Therefore, the various names below are either in consideration of the holy path (such as pārājika and sthūlātyaya), or according to karmic practice (pārājika, saṅghāvaśeṣa, and duṣkṛta), or relative to the Saṅgha's legal acts (pārājika and saṅghāvaśeṣa), or based on future retribution (pārājika and pāyattika), or following the method of deśanā (saṅghāvaśeṣa, niḥsargika-pāyattika, and pratideśanīya). It is generally like this, and the rest is as explained below.