四分律行事鈔資持記 1.1195

1.1195

自恣意中，初科，上二句，躡前生起。俗中以十日為一旬。人下，正敘來意，又二，初敘意。妄情外騖，無始慣習；不自反照，故多迷己。縱下，示名；上二句，標。內下，釋。初二句，釋上縱宣己罪，即明自義。誠心露過，故曰內彰；屈身坐草，發語求誨，故云外顯；即三業也。玉病曰瑕，人病曰疵，並喻於罪。身下一句，釋上恣僧舉過，即彰恣義。故下，結名。

Under the purpose of pravāraṇā, the first section: the first two lines build on the preceding to introduce the topic. In worldly usage, ten days constitute a ten-day period (xún). From 'Humans' onward directly narrates the purpose of its arrival, again in two parts; first is narrating the purpose. Deluded sentiments race outward, a habitual practice from beginningless time; not reflecting back on oneself, one is therefore mostly deluded about oneself. From 'Unrestrained' onward shows the name; the first two lines present it. From 'Internally' onward explains it. The first two lines explain the above 'unrestrainedly proclaiming one's own offenses', which clarifies the meaning of 'self' (zì). Sincerity laying bare faults is called 'internally manifested'; bending the body to sit upon the grass and uttering words to seek instruction is called 'externally revealed'; these are the three karmas. Flaws in jade are called xiá; flaws in persons are called cī; both serve as metaphors for offenses. The one line from 'Body' onward explains the above 'freely allowing the Saṅgha to bring up faults', which manifests the meaning of 'unrestrained' (zì). From 'Therefore' onward concludes with the name.