四分律行事鈔資持記 2.341

2.341

誡誥中，初牒前文。即《十誦》隨比丘用，《僧祇》供別房也。此下，明可否，初簡合用。言具戒者，成就自行也。應僧法者，堪入眾法也。若下，次明不合，反上二行。指前經證者，即《方等》、《大集》等經。又引傳者，即《高僧傳》；彼云：齊州靈巖寺，有僧暴死，見觀音舉一石函出，記眾僧罪藉；並為取僧樹葉柴薪等；此僧還活，具陳於眾。斯下，出所以。有下，伸誡。信法向道名有心，勵己攝修名行者。自隱者，令審己也；參取者，令詳教也。前引經律，緩急互見；量德全缺，隨依用之。

Under 'Admonition', it first cites the previous text, namely using it at the bhikṣu's discretion in the Daśādhyāya-vinaya and providing for separate rooms in the Mahāsāṃghika-vinaya. From 'this' onward, it clarifies permissibility; first, it selects those suitable for use. Saying 'possessing the precepts' means accomplishing one's personal practice. 'Conforming to Saṅgha Dharma' means being qualified to participate in the assembly's transactions. From 'if' onward, next, it clarifies unsuitability, which is the reverse of the two practices above. Pointing to the previous sūtra testimonies refers to sūtras such as the Vaipulya and Mahāsaṃnipāta. Citing a chronicle refers to the Biographies of Eminent Monks, which states: 'At Lingyan Monastery in Qizhou, a monk died suddenly and saw Avalokiteśvara produce a stone casket containing the register of the monks' offenses, all for taking leaves and firewood belonging to the Saṅgha. This monk revived and related everything to the assembly.' From 'this' onward, it provides the reason. From 'having' onward, it extends an admonition. Having faith in the Dharma and inclining toward the Path is called 'having the mind'; exerting oneself to restrain and cultivate is called being a 'practitioner'. 'To hide oneself' means to scrutinize oneself; 'to consult' means to examine the teachings thoroughly. The sūtras and vinayas cited above display both lenient and strict standards; one should assess whether one's virtue is complete or lacking, and follow and rely on them accordingly.