四分律行事鈔資持記 1.723

1.723

四心境者。無別緣相，即合二三相對以論，計有四句。標即俱如，是今正取；俱非，易解；止明二互。初句，先引律緣，眠醉狂三，皆因受已後覺返道，佛並制斷；心俱無記，正缺戒因；無心同上。若準《多論》，通列四心，善惡無記及以無心；文收二種，善惡準之。復下，次句；文中略引人法二非，事處亦爾。薩下，引證。文但明心，義必兼境。重心者即上相應。輕心者即眠醉等。教無教者，即是成宗作與無作，會釋名義，委在中卷。

Regarding the fourth, "mind and object": having no separate marks of conditions, it is discussed by combining the second and third in mutual relation, yielding four propositions. The heading presents both as proper, which is what is genuinely accepted here; both being improper is easy to understand; it only clarifies the two reciprocal [propositions]. For the first proposition, it first cites the circumstances from the vinaya: sleep, drunkenness, and madness all involve regaining one's senses after receiving [the precepts] and turning away from the path, all of which the Buddha prohibited; their minds were both indeterminate, properly lacking the cause of the precepts; having no intention is the same as above. According to the *Sarvāstivāda Vinaya Vibhāṣā*, it comprehensively lists four minds: wholesome, unwholesome, indeterminate, and intentionless; the text encompasses two kinds, and the wholesome and unwholesome can be understood by analogy. From "Again" downward is the second proposition; the text briefly cites the two invalidities of person and Dharma, and the same applies to matter and place. From "Sarvāstivāda" downward, it cites as proof. The text only clarifies the mind, but the meaning necessarily includes the object. A serious mind is the concordance mentioned above. A slight mind refers to sleep, drunkenness, and the like. "Vidyapti and avidyapti" are precisely the active and non-active of the Accomplishment of Tenets School; their reconciliation and explanation of terms and meanings are detailed in the middle fascicle.