四分律行事鈔資持記 2.559

2.559

總示中，初科，前列五諫，初二句總舉。此違諫者，即當篇四戒。逮下篇者，即單提中有一，寄此預明。或下，別釋，初明三戒。如注所列。謗僧即污家，拒僧即惡性。事希謂過非常有，法隱即羯磨不行。或但下，明二戒。有二意：因不辦果者，閻浮一化，唯提婆一人破僧究竟；餘但方便故；局佛在者，以佛滅後，無可競化故。若破羯磨僧，容有至果，復通滅後；然今論犯，須具二破；正取法輪為所諫耳。如下，總結不廣所以。言相多者，謂一一戒下成犯緣相。

Under the general explanation, the first section. The five admonitions were enumerated earlier, and the first two clauses summarize them. "Violating these admonitions" refers to the four precepts in this section. "Reaching into the subsequent section" refers to the one among the bare pāyattikas, provisionally clarified here in advance. From "Or..." downward explains separately, first clarifying three precepts, as enumerated in the note. Slandering the saṃgha refers to corrupting families; resisting the saṃgha refers to a difficult nature. "Rare matters" means the faults are not ordinary; "obscure Dharma" means the karmavācanā is not performed. From "Or only..." downward explains two precepts. There are two meanings: if cause does not achieve the fruit, in the entire conversion of Jambudvīpa, only Devadatta alone carried splitting the saṃgha to completion; the others were merely preparatory stages; being restricted to when the Buddha was present is because after the Buddha's parinirvāṇa, there was no one to compete in conversion. If it is splitting the saṃgha of karmas, it can reach fruition, and further extends to after the parinirvāṇa; however, when discussing the offense now, one must possess both kinds of splitting; what is strictly admonished is only [splitting] the Dharma wheel. From "As..." downward summarizes the reason for not expanding. "Many marks" means the conditions and marks for constituting an offense under each individual precept.