四分律刪繁補闕行事鈔 2.360

2.360

初明二種持犯名字者。先解二持。言止持者，方便正念，護本所受，禁防身口，不造諸惡，目之曰止。止而無違，戒體光潔，順本所受，稱之曰持。持由止成，號止持戒，如初篇之類。二明作持。惡既已離，事須修善，必以策勤三業，修習戒行，有善起護，名之為作。持如前解。所以先後者，論云：戒相止，行相作。又云：惡止善行，義之次第。

First, clarifying the names of the two kinds of observance and transgression. First, explaining the two kinds of observance. What is called "observance by abstention": with skillful means and correct mindfulness, guarding what was originally received, restraining and guarding the body and speech, and not committing any evils—this is termed "abstention." Abstaining without violation, the precept essence is radiant and pure, conforming to what was originally received; this is called "observance." Because observance is accomplished through abstention, it is called "observance of the precepts through abstention," such as the category of the first class of offenses. Second, clarifying "observance by action": once evil is abandoned, it is necessary in practical affairs to cultivate good. One must urge and exert the three karmas, cultivating and practicing the conduct of the precepts. When there is good that arises to protect [the precepts], it is called "action." "Observance" is explained as above. As for why they are in this sequence, the treatise states: "The characteristic of the precepts is abstention; the characteristic of practice is action." It also says: "Abstaining from evil and practicing good is the sequence of meaning."