四分律行事鈔資持記 2.2041

2.2041

制中。反成五局：言律懺者，局小宗也，如文自述局道眾也；託受生者，局事行也；依初受者，局現犯也；次第治者，局名體也。上且分對，次釋文相，初二句標局。言道眾者，總收出家五位。由下，釋局所以。文敘犯懺，皆依本受；受是稟制；於制順違，遂成持犯；則彰律懺，與經天別矣。初句示犯起之本，次句明制懺之意。還下，示立懺之法。次第治者，隨其所犯，須依篇次，不可亂故。篇聚立儀者，制教差降故。悔法準此者，依教立法故。

In the regulatory teaching, there are conversely five restrictions: calling it 'Vinaya deśanā' restricts it to the lesser school; as the text itself states, it is restricted to the monastic assembly; 'relying on receiving [the precepts] to arise' restricts it to transactional practice; 'relying on the initial reception' restricts it to present violations; 'remedying in sequence' restricts it to names and essences. Above, they were provisionally distinguished and correlated; next, the textual forms are explained. The first two phrases mark the restrictions. 'Monastic assembly' comprehensively encompasses the five ranks of renunciants. From 'due to...' downward, it explains the reasons for the restrictions. The text recounts that violation and deśanā all rely upon original reception; reception is the assimilation of the regulation; compliance or contravention toward the regulation consequently constitutes maintenance or violation; this makes clear that Vinaya deśanā is worlds apart from the sutras. The first phrase indicates the root from which violations arise; the next phrase clarifies the intention of establishing deśanā. From 'again...' downward, it indicates the method for establishing deśanā. 'Remedying in sequence' means following what has been violated, one must rely on the sequence of the divisions, which must not be disordered. 'Establishing rites according to divisions and classes' is because the regulatory teaching has graded gradations. 'Deśanā procedures follow this' is because procedures are established in reliance on the teaching.