四分律行事鈔資持記 1.91

1.91

顯今中。第三在律為當，識宗旨故；第六於三藏為當，知所歸故。上明正宗二師；餘下，示參取餘四。如結淨地取第一師，《業疏》云：如鈔序中小持律也。持衣加藥、直言說戒、廢試外道，下並用之。然於餘事有不取者，故云參耳。得失謂考其可否。隨機謂摘其時要。知時即祖師自謂一取一捨，皆合宜故。問：第六既是所宗，何以今鈔不廢淨地？若爾，合歸參取，豈是正存耶！思之。

Under "Revealing the Present [Position]": The third is appropriate for the Vinaya because it recognizes the school's central purport; the sixth is appropriate for the Tripiṭaka because it knows where things return. The above clarifies the two masters of the primary lineage; below, "the remaining" shows the selective adoption of the other four. For instance, in demarcating pure ground, he takes the first master, as the *Karma Commentary* states: "Like the lesser vinayadhara in the preface to the *Manual*." Sponsoring robes and adding medicines, reciting the precepts by direct speech, and doing away with testing non-Buddhists are all used below. However, because there are other matters he does not adopt, he uses the word "selectively". "Gains and losses" means examining what is admissible and what is not. "Accord with capacity" means extracting what is essential for the times. "Knowing the time" refers to the Patriarchal Master's own assessment that whether accepting or rejecting, all is appropriate. Question: Since the sixth is what is taken as authority, why does the present *Manual* not abandon pure ground? If so, it should fall under selective adoption; how could it be what is principally maintained? Ponder this.