四分律行事鈔資持記 1.314

1.314

三業中，初科，文出〈瞻波犍度〉。應來者，謂應羯磨人；簡前體淨緣差中瘂聾狂亂重病癡鈍等，及體境俱非一門之人，皆不應來故。二應與欲者，有如法緣，簡非緣者不合與故。三得呵者，謂具德知法；簡不合訶者，如四羯磨等。問：不與欲人，口亦不集，何不列者？答：身既不集，理無訶故。若爾，初人身亦不集？答：彼無欲緣，身合當集；容有口訶，故同不集。此則不爾，有如法緣，許不集故。若准《業疏》，單配三業，乃為盡理；初身不集，次心不集，後口不集。反為三和，亦從單歷。

Regarding the three karmas, in the first section, the passage comes from the 'Campā Khandhaka'. 'Those who should come' refers to those who should perform the karmavācanā; it excludes those with defective faculties or adverse conditions among the pure-bodied, such as the mute, deaf, insane, mentally disturbed, gravely ill, or dull-witted, as well as persons whose bodies and domains are both improper—none of whom should come. Second, 'those who should grant chanda' are those with conditions in accordance with the Dharma, excluding those without such conditions who are not permitted to grant it. Third, 'those who may protest' refers to those who possess virtue and know the Dharma, excluding those not permitted to protest, such as those under the four karmavācanās. Question: 'As for those who do not grant chanda, their speech is also not assembled; why are they not listed?' Answer: 'Since their bodies are not assembled, in principle there is no protesting.' [Question:] 'If so, is not the first person's body also not assembled?' Answer: 'That person has no reason to grant chanda, so his body should assemble; it is possible that he might verbally protest, so he is treated as not assembled. This case is not so: having a condition in accordance with the Dharma, he is permitted not to assemble.' If according to the Karma Commentary, assigning them simply one-to-one to the three karmas is most thorough: first, the body does not assemble; next, the mind does not assemble; lastly, the speech does not assemble. Conversely, the three harmonies are also gone through individually.