四分律行事鈔資持記 1.570

1.570

三法起中。古有異說，準教詳定，故取前解。初師立理中，前明法起所以。作及無作，二法相待，安得有作而無無作耶！善行陰者，五陰攝法；此既造作，故屬行陰；行通三性，此屬善性；行即是心，心動成業，故疏云：然初結處，非心不起；地是依報，何得不從；隨心業力，有法依地等。此下，明遍處。非下，示法體。不與地連者，色及非色，記與無記，性不合故。非不相及者，界是色法，業依色起故。

In [the section on] the arising of the Dharma [essence] through the three [methods]: In antiquity there were divergent theories, but when scrutinized and determined in accordance with the teachings, the former explanation is accepted. In the establishment of the principle by the first master, he first clarifies the reason for the arising of the Dharma [essence]. As for active (kāraka) and non-active (avijñapti), these two dharmas depend upon each other; how could there be active [action] without non-active [essence]? As for the wholesome saṃskāra-skandha, the five skandhas subsume all dharmas; since this involves deliberate creation, it belongs to the saṃskāra-skandha. The saṃskāra[-skandha] extends through the three natures; here it belongs to the wholesome nature. Saṃskāra is precisely the mind: when the mind moves, it constitutes karma. Therefore the Commentary states: "However, at the place where it is first bound, it is not the case that it does not arise from the mind. The earth is circumstantial fruition (ādhipatya-phala); how could it not follow [the mind]? In accordance with the karma-force of the mind, there is a dharma that relies on the earth," and so forth. From "This..." downward, it clarifies the omnipresent location. From "Not..." downward, it shows the essence of the dharma. As for "not connected with the earth": matter (rūpa) and non-matter, indeterminate (avyākṛta) and determined, do not combine in their natures. As for "not failing to reach": a boundary is a material dharma (rūpa-dharma), because karma arises relying upon matter.