四分律行事鈔資持記 2.706

2.706

次科，論引昔緣，初敘現業。命下，生報。駱駝山者，形大背高，有如山焉。佛告下，明聖誡。比丘之法，少欲為本。貪求不厭，未殊鄙俗。況講法談禪，身當眾首；非唯自陷，抑誤後生；請詳上緣，仍思佛誡。自非木石，寧不動心哉。又下，約施明制。乞字去呼，與也。好非好者，謂持毀也；此句即彼問辭。實犯墮者，自述德故（同下勸增）。不實犯棄者，即盜取故。若貪下，約開明急，曲濟貧乏；復制中後不自手捉，知意急矣。注中謂形同無戒，猶類淨人；有戒法同，制同上眾。

In the next section, the treatise cites past conditions: it first narrates present karma. The passage beginning with "Upon life's end..." refers to the retribution in the next birth. "Camel Mountain" means its form was huge and its back high, resembling a mountain. The passage beginning "The Buddha told..." explains the holy admonition. The norm for bhikṣus takes fewness of desires as its root. Craving and asking without satiety is no different from the vulgar world. How much more so when one lectures on the Dharma and discusses Chan, acting as the leader of the assembly! Not only does one entrap oneself, but one also misleads future generations; please study the above conditions in detail and continuously contemplate the Buddha's admonition. Unless one is wood or stone, how could one's heart not be moved? The passage beginning with "Furthermore..." explains the formulation with respect to the donor. The character qi (begging) is pronounced in the departing tone (qì), meaning to give. "Good or not good" refers to observing or breaking [the precepts]; this sentence is his question. Actually incurring a pāyattika is because he boasts of his own virtues (the same as encouraging increase below). Not actually incurring a pārājika is because he took it as theft. The passage beginning "If craving..." explains urgency in terms of an exception, bending [the rule] to relieve poverty and destitution; yet he further prohibited handling it with one's own hands after midday, showing that the intent was urgent. In the commentary it means: being outwardly identical to lacking precepts, he is like an upasaka; having the precept-methods identical [to monastics], the prohibition is the same as for the higher assembly.