四分律行事鈔資持記 2.245

2.245

廣示中，初五分別者。謂初受時，發心斷惡；於此五事，有能不能，故生取捨。初簡生類，有能不能。二簡戒支。彼宗五八，局數定故；若受一二，但得善行。《成論》不爾，分滿皆得，十具二戒體是出家；遮性俱斷，則有此過。三謂國土郡縣。四即年月日時。五戒盡壽以論，八戒日夜中說，彼部時定。成宗，二戒盡形半日，隨機長短。五中。自釋除鬪戰者，謂遇此緣，不能持故。如下，通結。準知戒善，遍不遍異耳。

Under 'broadly showing', first are the five distinctions. That is, when first receiving [the precepts], one generates the mind to cut off evil; regarding these five matters, there is capability and incapability, and thus acceptance and rejection arise. First is distinguishing kinds of beings, in which there is capability and incapability. Second is distinguishing precept-paths. In that school the five and eight [precepts] are fixed in number; if one receives one or two, one only obtains wholesome conduct. The Chengshi lun is not like this: whether partial or full, all are obtained; the ten precepts and the full precepts have the essence of leaving home, and because both prohibitive and intrinsically evil [offenses] are cut off, there is this error. Third refers to countries, commanderies, and counties. Fourth refers to years, months, days, and hours. The five precepts are discussed with respect to exhausting one's lifespan, while the eight precepts are spoken of with respect to a day and night; in that school the times are fixed. In the Chengshi school, both precepts may be for the rest of one's life or for half a day, varying in length according to individual capacity. In the fifth, he himself explains 'except for warfare', meaning that when encountering such conditions, one cannot maintain them. From 'As' downward, he concludes generally. By this one should know that precept wholesomeness and [non-precept] wholesomeness differ by being pervasive or not pervasive.