四分律行事鈔資持記 1.335

1.335

明體中。《業疏》有三：一者從法，想欲為體（想陰心聚所攝名法）。二者從相，色聲為體，或動身色（重病現相）、或動聲相（廣略四種）。三者從事，即同今文。初總標。欲為能須，事即所欲。除結界外，一切羯磨，大分二事。說恣制同遵，餘法皆別為也。自下，別釋，初明同須。時限即半月夏竟也。叛即背也，疏云：必私逃叛，遠出亦犯。自有下，次明別須。單僧須者，私不須也。僧須我者，恐乖別也。我不須者，非己事也，非謂無心同須法事。問：三體何異？答：初是能欲，後即所欲，中即說詞。鈔出後解，餘義存略。

Under "Clarifying the Essence," the Karma Commentary has three: first, according to the dharma, taking ideation-desire as the essence (what is subsumed under the ideation aggregate and mind-cluster is called dharma). Second, according to the mark, taking form and sound as the essence, either moving the bodily form (manifesting signs in severe illness) or moving the vocal marks (the four kinds, extensive and abbreviated). Third, according to the transaction, which is identical to the present text. First, it broadly presents it. Chanda is that which desires, and the transaction is that which is desired. Aside from demarcating boundaries, all karmavācanās are broadly divided into two matters. Recitation and pravāraṇā are prescribed to be followed together; the remaining procedures are all done individually. From "From... onward," it explains them separately, first clarifying what is commonly needed. The time limit refers to the half-month and the end of the summer rains retreat. "Rebelling" means turning one's back; the Commentary says: "If one secretly flees and rebels, going far away is also an offense." From "There are also" onward, it next clarifies individual needs. What the Saṃgha alone needs is what is not privately needed. "The Saṃgha needs me" means fearing separation. "I do not need it" means it is not one's own affair; it does not mean one has no intention to commonly need the ritual transaction. Question: How do the three essences differ? Answer: The first is that which can desire, the latter is that which is desired, and the middle is the spoken phrase. The Manual extracts the latter explanation, omitting the remaining meanings for brevity.