四分律行事鈔資持記 1.47

1.47

初遮性者。毘尼所制，無出遮性；用此二門，求一律藏；總歸二意，故曰往分。初通局中。十不善道違理之業，體本是惡，三藏齊禁。然毘尼中但制七支，更增篇聚，故通二教。壞生掘地等，本非不善；息世譏疑，制方成過，故局制教。據文，合云：遮戒則局於制教。文中為示遮性之義，故云因過等。然性戒元有，無論大聖制與不制，無非結業感報三途。遮戒不爾，佛出方制。故經論中或名主客、或號新舊、或約違理違事分之。餘如《戒疏》。

First, regarding prohibited [precepts] and intrinsic [precepts]: What the Vinaya prohibits does not go beyond the prohibited and the intrinsic; using these two approaches to examine the entire Vinaya Piṭaka, they ultimately resolve into two intents, hence it is called "preliminary division". In the initial treatment of common and restricted: The karmas of the ten unvirtuous courses of action that run contrary to principle are intrinsically evil, and are prohibited equally across the three Piṭakas. However, in the Vinaya only the seven paths of action are prohibited, with chapters and clusters further added, so they are common to both teachings. Destroying living things, digging the earth, and the like are not originally unvirtuous; only to calm worldly mockery and doubt does their prohibition constitute an offense, hence they are restricted to the prescriptive teaching. According to the text, it should say: Prohibitory precepts are restricted to the prescriptive teaching. In the text, to demonstrate the meaning of prohibited and intrinsic, it therefore says "due to faults" and so forth. However, intrinsic precepts exist originally; whether the Great Sage prohibits them or not, all alike bind karma and incur retribution in the three destinies. Prohibited precepts are not like this; they are only established when a Buddha appears. Therefore, in the sūtras and treatises they are alternatively named host and guest, termed new and old, or distinguished based on contrary to principle versus contrary to affairs. The rest is as in the Precept Commentary.