四分律行事鈔資持記 1.164

1.164

三中，初明立志，上二句明慕近事。背俗向道，得事解脫，在凡因故。下二句明希遠果。斷惑證理，即理解脫，是聖果故。累即三界結使，外謂二種涅槃。又可上約身儀異世，下據心行清昇。必下，勸令早學。言必預者，不得臨時故。此心者，即上近遠二心。隨人者，任機優劣故。乃下，示相應。初句納法為體，次句依體起行。行必兼相，四種備焉。故下，結名。以依體起持，名隨行故。

In the third [subsection], it first clarifies establishing resolve. The top two lines clarify admiring immediate matters. Turning one's back on the mundane and heading toward the path, one attains liberation in phenomena, as this is within the ordinary cause. The bottom two lines clarify hoping for the distant fruit. Severing delusions and realizing the principle is liberation in principle, as this is the noble fruit. "Entanglements" are the fetters of the three realms; "beyond" refers to the two kinds of nirvāṇa. Alternatively, the upper line concerns bodily deportment differing from the world, and the lower line is based on the mind's practice ascending in purity. From "must" onward, it encourages studying early. Saying "must beforehand" means it cannot be left to the last minute. "This mind" refers to the two minds above, immediate and distant. "According to the person" means leaving it to the superiority or inferiority of their capacity. From "then" onward, it shows correspondence. The first line is receiving the Dharma as essence; the next line is giving rise to practice based on the essence. Practice necessarily encompasses marks, so the four kinds are complete. From "hence" onward, it concludes with the name. Because giving rise to maintenance based on essence is called subsequent practice.