四分律行事鈔資持記 1.167

1.167

戒行中三，初躡前科。必下，示行相。方便有二，即教行也。教謂律藏，必依師學；行謂對治，唯在己修；由本興心，稟教期行以為受體；今還如體而學而修。文明檢察，似偏約行；然離過對治，非學不立；廣修之語，理必兼含。檢察即心，心即行體；準疏具三，能憶、能持、能防；一心三用，無非順受，方成隨行，此謂能察；身口威儀即所察。此二句，須明成就二持，遠離兩犯。而云身口，且據麁非；約準今宗，義通三業。上云檢察，正示修行；下云慕聖，明其標志。克，猶定也。崇，重也。前聖，通目三乘已成道者。持下，結示名義。持心即行。後起順前，示隨行義。下引經證。文如前引，但易具足為清淨耳；具足無缺，即清淨故。

In precept-practice there are three parts: first, following upon the previous heading. 'Must...' and following shows the marks of practice. There are two kinds of expedients: namely, doctrine and practice. Doctrine refers to the Vinaya-piṭaka, which one must study relying on a master; practice refers to countermeasures, which rest solely on one's personal cultivation. From the original arising of the mind, one receives the teaching and anticipates practice to form the reception-essence; now one returns to study and cultivate in accordance with the essence. The text's saying 'examining and scrutinizing' seems to refer exclusively to practice; however, leaving faults behind and applying countermeasures cannot be established without study; the phrase 'extensively cultivating' must inherently contain both. Examining and scrutinizing is the mind, and the mind is the essence of practice. According to the commentary, it possesses three: ability to recollect, ability to maintain, and ability to prevent. The three applications of a single mind all comply with what was received, and only then do they become subsequent practice; this refers to the ability to scrutinize. Deportment of body and speech is what is scrutinized. In these two lines, one must clarify the fulfillment of the two maintenances and the avoidance of both violations. As for saying 'body and speech', it temporarily refers to coarse faults; according to the standard of our school today, the meaning extends to the three karmas. Above, 'examining and scrutinizing' directly illustrates cultivation of practice; below, 'admiring the sages' clarifies one's determination. Ke (克) means 'to fix'. Chong (崇) means 'to revere'. 'Former sages' broadly designates those of the three vehicles who have already accomplished the path. 'Maintaining...' and following concludes by indicating the name and meaning. Maintaining the mind is practice. Arising later and complying with the former illustrates the meaning of subsequent practice. Below, it cites a sūtra as proof. The text is like the earlier citation, but merely replaces 'complete' with 'pure'; being complete without defect is purity itself.