四分律行事鈔資持記 3.1108

3.1108

次科，十八法。初是坐位。次三種，對尼同異；二即護淨；不淨，即宿觸等；下不污上，故尼淨；上得通下，故彼不淨；三同宿，四授食。五六二種，並制大尼，顯彼所聞。七八眾法，餘皆自行。後九至十二，別配後四重戒；犯者更學，重與二年。問：不云前四夷者？答：在根本制，此明學行二法耳。問：犯後四夷，障戒不？答：犯者更學，而不滅擯，故知非障；《業疏》云：前四限分，後四枝條故也。餘如彼者，十四不非時食，十五不停食食，十六不捉錢，十七不飲酒，十八不著華鬘。

In the next passage, the eighteen dharmas: the first is the seating order. The next three kinds concern similarities and differences in relation to bhikṣuṇīs; the second is guarding purity; impurity refers to overnight touching and the like; what is lower does not defile what is higher, so the bhikṣuṇī is pure; what is higher can affect what is lower, so the other is impure; the third is lodging together, and the fourth is handing food. The two kinds, the fifth and sixth, both regulate senior bhikṣuṇīs, revealing what they may hear. The seventh and eighth are Saṅgha transactions; the rest are all personal practices. The later ninth through twelfth are separately correlated with the latter four pārājika precepts; if one violates them, one must train again, being given two years anew. Question: Why are the former four pārājikas not mentioned? Answer: They reside in the root prohibition; here it only clarifies the two rules of training and conduct. Question: Does violating the latter four pārājikas obstruct the precepts? Answer: If violated, one trains again rather than being expelled, so one knows it is not an obstruction; the Karma Commentary states that the former four are boundaries, while the latter four are branches. As for 'the rest are like that': (14) not eating at improper times, (15) not eating stored food, (16) not handling money, (17) not drinking alcohol, and (18) not wearing flower garlands.