四分律行事鈔資持記 1.104

1.104

所詮中。通別持犯，先知名相，然後釋文。謂學知戒相，明達持犯；於一切時，護本所受；通望受體，一無所犯，不隨緣別，名為通持。不學無知，制通篇聚；隨所不了，無非結罪，故云通犯。隨對一境，方便遮防，行順本受，名為別持。違受起非，則名別犯。言別有三：一制法別，篇聚重輕，種類異故。二對境別，情與非情，三趣男女，道俗不同故。三犯緣別，隨戒多少，不相濫故。又復通別二持，俱通止作；通犯唯止犯，別犯兼兩犯。通持中，前敘境通。上二句通標。境即總指塵沙情非情類。心隨境起，與理向背，構善惡業，故通內也。又事由境生，身口動作與教違順，成持犯行，故云通外。下二句別釋。上句釋通內，即指化業；下句釋通外，即明制行。身口造作，故云情事。如婬盜等事，由教制故有順違。順即二持，違即兩犯。但下，次明持相。境緣雖通，今明持犯，不論化業；且據制行，故云但令等。教即律制，行謂身口。以教檢行，約行從教，故曰相循。循即順也。隨一一戒，究盡重輕犯不犯相，故云始終。古師所明，但不作惡，即是持戒。今師不爾，必約動慮，體達教相，起行防遏，方成二持。安有臥地而名持戒，無記非業，豈得名持！教行相循，義意在此。今明通持者，止持有二：一行前三心，受體無污，義名止持。二約行心，通緣受體，善惡事法，歷然不昧，即是二持也。次通犯中。不學無知二罪，通持犯故、通重輕故、通虛實故。然不學罪結犯有二：初發心斷學，隨心頓漸，一一吉羅；二臨境不解，隨事別結。若論無知，隨境不了，唯有別結，但該篇聚，得名通耳。文中，上二句明發心斷學。修下二句，明隨境無知。善收二持，惡兼兩犯。不學之人，持亦成犯；望善是福，愚教故罰。其兩犯中，則通三性。不善無記，一向名罰。善性犯者，亦兼有福，如知事互用、慈心歎死、塔上拔草、治生造像、穢食供僧、掘地壞生塗治塔廟之類；根本罪外，例加二罪。今下，明結罪。科即判也。與教相應者，教即通指止作持犯；行與教合，無非結犯故。虛謂可學，實即不可學。故〈持犯篇〉約二教四行可不可學，歷位辨罪有無多少是也。此下，雙結。

Regarding that which is expressed: for general and specific maintenance and violation, one must first know the terms and marks, and then explain the text. This means studying and knowing the marks of the precepts, clearly mastering maintenance and violation, protecting what was originally received at all times, and looking universally to the reception-essence without committing any violation whatsoever, not differentiating according to conditions—this is called "general maintenance". Failing to study and being ignorant, the prohibition universally encompasses the divisions and clusters; wherever one fails to understand, there is none that does not incur an offense, hence it is called "general violation". Confronting a particular condition, applying preparatory stages to obstruct and defend, and practicing in accordance with what was originally received is called "specific maintenance". Transgressing what was received and giving rise to wrongdoing is called "specific violation". There are three aspects to "specific": first, difference in the prohibited rules, because the divisions and clusters, heavy and light, are of different categories; second, difference in the confronted objects, because sentient and insentient, the three realms, men and women, monastic and lay are not the same; third, difference in the conditions for violation, because they vary in number with the precepts and must not be conflated. Furthermore, both general and specific maintenance extend to cessation and action; general violation is only violation through cessation, while specific violation encompasses both violations. Under general maintenance, the condition's universality is first narrated. The upper two lines generally indicate this. "Condition" refers generally to the categories of sentient and insentient beings as numerous as dust and sand. The mind arises following conditions, aligns with or turns away from principle, and produces good and bad karma; hence it is universally internal. Moreover, matters are produced from conditions, and the bodily and verbal actions accord with or violate the teaching, constituting practices of maintenance and violation; hence it says "universally external". The lower two lines explain them separately. The upper line explains being universally internal, pointing to karma of conversion; the lower line explains being universally external, clarifying the practice of regulation. Bodily and verbal fabrications are called "matters of feeling". Matters such as sexual misconduct and theft involve accord or violation due to the teaching's prohibition. Accord is the two maintenances, and violation is the two violations. From "merely" onwards, it next clarifies the marks of maintenance. Although conditions are universal, in clarifying maintenance and violation now, we do not discuss karma of conversion; we rely strictly on the practice of regulation, hence it says "merely cause..." and so forth. "Teaching" refers to the Vinaya regulations; "practice" refers to body and speech. Examining practice through the teaching and adapting practice to follow the teaching is called "following each other". "To follow" means to accord with. For each and every precept, thoroughly examining the marks of heavy, light, violation, and non-violation is called "from beginning to end". What ancient masters explained was that merely not doing evil is keeping the precepts. The present master does not hold this: one must rely on the activation of thought, understand the marks of the teaching, and arouse practice to ward off [evil], only then fulfilling the two maintenances. How could lying on the ground be called keeping precepts? The indeterminate is not [volitional] karma; how could it be termed maintenance! The meaning of "teaching and practice following each other" lies herein. Now, in clarifying general maintenance, maintenance through cessation has two aspects: first, the three minds prior to practice, where the reception-essence is undefiled, nominally called maintenance through cessation; second, regarding the practicing mind, universally taking the reception-essence as condition, where good and bad matters and dharmas are distinct and clear, which is precisely the two maintenances. Next, regarding general violation: the two offenses of failure to study and ignorance apply universally to maintenance and violation, apply universally to heavy and light, and apply universally to unreal and real. However, the offense of failure to study is incurred in two ways: first, when the initial resolve cuts off study, depending on the sudden or gradual nature of the mind, each incurs a duṣkṛta; second, when facing a situation and lacking understanding, it is incurred separately according to the matter. As for ignorance, when one is unenlightened with respect to a condition, it is only incurred separately; it is termed "general" only because it covers all divisions and clusters. In the text, the upper two lines clarify the initial resolve cutting off study. The two lines from "cultivate" onwards clarify ignorance according to conditions. Good encompasses the two maintenances; evil includes the two violations. For a person who does not study, even maintenance becomes an offense; in view of the good, it is merit, but because of ignorance of the teaching, it is punished. Among the two violations, they span the three natures. Unwholesome and indeterminate are straightforwardly called punishments. Violations of a wholesome nature also simultaneously possess merit, such as administrators using funds interchangeably, praising death out of compassion, pulling grass atop a stūpa, engaging in commerce to make images, offering impure food to the Saṅgha, digging the earth to harm life in order to plaster and repair a stūpa or monastery, and the like; in addition to the root offense, the two offenses are added by analogy. From "now" onwards, it clarifies the assignment of offenses. "To assign" means to judge. "Corresponding with the teaching": "teaching" refers universally to the two maintenances and two violations of cessation and action; whenever practice accords with the teaching, there is none that does not assign an offense. "Unreal" means capable of being studied; "real" means incapable of being studied. Thus the "Chapter on Maintenance and Violation" relies on the two teachings and four practices, whether capable or incapable of being studied, to distinguish the existence, absence, and quantity of offenses across the successive stages. From "this" onwards, it concludes both.