四分律行事鈔資持記 3.996

3.996

二體中。三歸言下，發得業體，故指正加為戒體耳，準《業疏》分五。初陳己名；二歸三境；三我今下，別指所重，言隨出家。（準知爾前，形雖入道，體未出家；疏云：以法分俗，力絕彼此，是也。）四某甲為和尚者，親依有本，寄法傳心也。五如來等者，恐濫餘尊，故別指也。（謂三寶通邪正。明前所歸，是真正也。）

Under the second, 'essence': When the words of the threefold refuge are uttered, the karmic essence is activated and attained; therefore, pointing directly to the formal conferral constitutes the precept-essence. According to the *Karma Commentary*, it is divided into five parts: First, stating one's own name. Second, taking refuge in the three fields. Third, from 'I now' onward, specifically pointing out what is emphasized, stating 'following ordination' (from this we know that before this, although in appearance one has entered the path, in substance one is not yet ordained; the *Commentary* says, 'Distinguishing the worldly through Dharma, the power to sever this from that,' which is this). Fourth, 'So-and-so as the upādhyāya' means having a basis to rely on closely, entrusting the Dharma to transmit the mind. Fifth, 'The Tathāgatas, etc.' is said for fear of confusing them with other venerated ones, and thus specifically designated (meaning that the Triratna can refer to both deviant and correct; it clarifies that what was taken refuge in earlier is the true and correct).