四分律行事鈔資持記 1.105

1.105

別持犯中，此約六聚根本果罪，具上三義，故云別也。初四句示犯相。正罪即目果頭，治罰義兼懺悔；由有犯者，拒必加治，順即開懺；並須考實，不容濫故。《四分》果成因沒，故云必令等。使下，二明能斷，初句勘心。心容疑想，罪即差降。實情之語，通犯不犯。次句明合教。教無非橫，故云理教。則下二句，獎其能斷。既非妄判，不乖真教；同彼嘉苗，不雜穢草，故非蕪濫。此下，雙結。而前不明持者，翻犯顯持，易故不出。今明其相，如婬觀不淨、殺起慈悲、怨逼無樂、毀呰慈救等，如是知之。

Under specific maintenance and violation: this concerns the fundamental resultant offenses of the six clusters, which possess the three meanings above, hence it is called "specific". The first four lines show the marks of violation. The "primary offense" refers to the fruition; "punishment" includes the meaning of deśanā. Because when there is an offender, resistance must incur punishment, while submission allows deśanā; both must be investigated truthfully, not allowing conflation. In the Dharmaguptaka, when the result is accomplished, the cause is submerged; hence it says "must cause..." and so forth. From "so that" onwards, the second part clarifies the one capable of judgment. The first line examines the mind. If the mind admits doubt and supposition, the offense will vary. The phrase "true disposition" applies to both violation and non-violation. The next line clarifies concordance with the teaching. Because the teaching is free of impropriety, it is called "rational teaching". The two lines from "then" onwards praise the one capable of judgment. Since it is neither an arbitrary judgment nor does it contradict the true teaching, it is like fine sprouts not mingled with foul weeds, and thus is neither disorderly nor conflated. From "this" onwards, it concludes both. As for not clarifying maintenance earlier: maintenance is revealed by inverting violation; since it is easy, it is not set forth. Now, to clarify its marks: such as contemplating impurity in lust, arousing compassion in killing, having no pleasure when forced by enemies, and compassionately rescuing when reviled—know it in this way.