四分律刪繁補闕行事鈔 2.48

2.48

四明二戒先後。初解云：如牛二角，生則同時。故《多論》云：初一念戒，俱有二教；第二念中，唯有無教。後解云：前後而起。故《善生》云：世間之法，有因則有果；如因水鏡，則有面像。故知作戒前生，無作後起。論云：作時具作無作者，此是作俱無作，並是戒因；至第三羯磨竟，其業滿足，是二戒俱圓，故云具作無作。不妨形俱無作，仍後生也。亦是當一念竟時，二戒謝後，無作生也。

Fourth, clarifying the sequence of the two precepts. The first interpretation says: Like the two horns of an ox, they arise simultaneously. Thus the *Sarvāstivāda-vinaya-vibhāṣā* states: "In the first moment of the precept, there are both informing and non-informing; in the second moment, there is only non-informing." The second interpretation says: They arise before and after. Thus the *Suvarna* states: "Among worldly dharmas, where there is a cause, there is a result; just as, depending on water or a mirror, there is a reflection of a face." Therefore, we know that the manifest precept arises first, and the unmanifest arises later. The treatise states: "When performing [the manifest], one possesses both the manifest and the unmanifest." This refers to the unmanifest that is concurrent with the manifest, both of which are the causes of the precept; when the third karman is completed, that karma is fulfilled, and these two precepts are both perfected; therefore it says one possesses both the manifest and the unmanifest. This does not prevent the unmanifest concurrent with one's physical lifespan from still arising afterward. It also means that when that single moment ends and the two precepts have passed away, the unmanifest arises.