四分律行事鈔資持記 2.241

2.241

引文中，《俱舍》，初料。學者多昧，先須略示。分即是支，謂七支業；因即戒因，謂能受心。此文欲明五八十具，四位之戒，竝遍生境；故舉支心，兩相比校。謂戒支受心，有盡不盡，容可得戒；生境不遍，定不發戒。謂三戒但發四支，具戒全發七支；此明七支多少，皆是得戒，即分不定也。又若約三善，則三心同時；若約三品，則隨得一品；此明三心全缺，皆可發戒，即因不定也。獨眾生境，不可不盡，故言定也。何下，徵釋定義。不得從一種者，言必須遍也。

In the cited text, from the Abhidharmakośa, there is first an analysis. Scholars are mostly unclear about this, so an outline must first be shown. 'Divisions' are paths, meaning the seven paths of action; 'causes' are the causes of the precepts, meaning the mind capable of receiving them. This text intends to explain that the precepts of the four ranks—five, eight, ten, and full ordination—all equally pervade the objective realms of living beings; thus he adduces both paths and mind to compare the two. That is to say, whether the precept-paths and the receiving mind are exhausted or not exhausted, one can still obtain the precepts; but if the objective realm of living beings is not pervasive, the precepts definitely do not arise. That is, the three [types of] precepts arise with only four paths, whereas the complete precepts fully arise with seven paths; this explains that whether the seven paths are few or many, in both cases one obtains the precepts, which means the divisions are indeterminate. Furthermore, if based on the three wholesomenesses, the three minds are simultaneous; if based on the three grades, one obtains whichever grade applies; this explains that whether the three minds are complete or deficient, in both cases the precepts can arise, which means the causes are indeterminate. Only the objective realm of living beings cannot fail to be exhausted, hence it is said to be determinate. From 'Why' downward, he asks and explains the definition of 'determinate'. 'One cannot receive them from [only] one kind' means they must be pervasive.