四分律刪繁補闕行事鈔 2.378

2.378

二將心望境。有通有塞。言塞者，持犯不相有；言通者，持犯自相通。如止持中有作持，作持中有止持；二犯亦爾。若為取別？答：止中有作，收作成止；作中亦爾。舉宗歷然，豈是通漫。一止作持心別，二止作持境別，三止心對作境，四作心對止境。若就修行解止持者，如止殺、盜，先修慈悲、少欲等行；以行成故，名為作持；望境不起，名止持；即止中有作也。若就修行解作持者，如欲誦戒羯磨，先止外緣；望離麁過，名止；後善行成，名作；即作中有止也。作犯心邊有止犯，如人作惡，先不學善，是等類也。止犯心中有作犯，如人畜衣過日，造房不乞是。若望不學，止犯，無作犯；不即相成，非無後習也。

Second, considering the mind in view of the object: there is permeability and obstruction. As for obstruction: observance and transgression do not coexist. As for permeability: observance and transgression are mutually permeable. For instance, within observance by abstention there is observance by action; within observance by action there is observance by abstention; the two transgressions are also like this. How are they distinguished? Answer: when there is action within abstention, action is gathered into abstention; within action it is also like this. Setting forth the principle makes it clear—how could it be indiscriminate? First, the minds of observance by abstention and action are distinct; second, the objects of observance by abstention and action are distinct; third, the mind of abstention faces the object of action; fourth, the mind of action faces the object of abstention. If one explains observance by abstention in terms of cultivation: such as abstaining from killing and theft, one first cultivates practices like compassion and having few desires; because the practice is completed, it is called observance by action; viewed in terms of objects not arising, it is called observance by abstention—this is action within abstention. If one explains observance by action in terms of cultivation: such as wishing to recite the precepts and perform karman, one first halts external conditions; viewed in terms of departing from gross faults, it is called abstention; when subsequent wholesome practice is completed, it is called action—this is abstention within action. Alongside the mind of transgression by action there is transgression by abstention: as when a person commits evil, having first failed to learn good—these are of such a kind. Within the mind of transgression by abstention there is transgression by action: as when a person stores robes beyond the days, or builds a dwelling without begging [for authorization]. If viewed in terms of not learning, it is transgression by abstention and not transgression by action; they do not directly constitute each other, yet subsequent habits are not absent.