四分律行事鈔資持記 1.343

1.343

欲淨同異者，即第四句。據本非同，欲生後義，假設來問。答中，初分示。由律緣起欲淨各傳；從文而釋，猶同昔義。故《業疏》云：有人言等。後出今解云：欲者，表心無貳，以應僧體。（三業中心口集即相和也。）清淨表行無玷，實通假用（戒見利同即體和，僧體、假用，名之異耳。），據此義通一切羯磨，不可偏配。唯自恣時，希僧舉罪，不敢陳淨，但云與欲自恣耳。若下，明合說。律本各傳，因六群與欲不與清淨，僧中有事起；持欲者言我持欲來，不得清淨，稽留說戒；佛言：自今已去，與欲時應與清淨；從此雙傳，故云正制。不下，簡濫。亦由昔人執彼行事，故此簡之。彼云：時集與清淨（半月說戒常定故），非時集與欲（餘羯磨不定故）。此即《四分》所廢之教。

As for "the sameness and difference between chanda and pariśuddhi": this is the fourth sentence. Based on the original text, they are not the same; in order to generate the subsequent meaning, a question is hypothetically raised. In the answer, it is first shown by division. Because according to the Vinaya's origin story, chanda and pariśuddhi were each transmitted separately, explaining according to the text still accords with the ancient meaning. Thus the Karma Commentary says: "Some say..." and so forth. Later, it presents the present interpretation, saying: "Chanda indicates that the mind is without duplicity, so as to respond to the saṅgha-substance." (Among the three karmas, the gathering of mind and mouth is harmony in mark.) "Pariśuddhi indicates that conduct is without taint, truly pervading provisional application." (Harmony in precepts, views, and benefits is harmony in substance; "saṅgha-substance" and "provisional application" are merely different names.) Based on this, the meaning pervades all karmas and cannot be assigned exclusively. Only at pravāraṇā, when one hopes that the saṅgha will point out offenses, one does not dare declare purity, but only says "conferring chanda for pravāraṇā." "If..." clarifies speaking them together. In the Vinaya root text they were transmitted separately: because the ṣaḍvargikas conferred chanda without conferring pariśuddhi, an affair arose within the saṅgha; the one holding chanda said, "I brought chanda, but did not obtain pariśuddhi," delaying the poṣadha. The Buddha said: "From now on, when conferring chanda, one should confer pariśuddhi." From then on, both were transmitted together, hence it is called the regular regulation. "Not..." differentiates abuses. This is also because the ancients adhered to that practice, so it is differentiated here. They said: "At timely assemblies confer pariśuddhi (because the fortnightly poṣadha is regular and fixed), and at untimely assemblies confer chanda (because other karmas are unfixed)." This is the teaching that the Dharmaguptaka has discarded.