四分律行事鈔資持記 2.1494

2.1494

作犯中，初牒名。出下，釋義，初釋作義。言五眾者，能犯人也；皆發塵沙，通有犯故。內下二句，起業本也。鼓下，所造業也。作而下，釋犯義。犯由下，結合。此下，指宗。惡法，即婬盜等，合云惡事，法語頗通，即《善生》云：是十惡法是也。（有人以五邪七非釋之，誤矣。）問：所以結宗者？答：止作兩犯，心境不同；但恐相濫，故須別判。問：前二持中，何不結者？答：今鈔略耳，疏則具之，彼止持云：此對不作惡法為宗；作持云：此對修習善法為宗，是也。

In "Violation through Action," first the name is cited. Below "issuing forth," the meaning is explained, first explaining the meaning of action. Speaking of the "five assemblies," these are the persons capable of violating; they all arouse [precept-essences as numerous as] dusts and sands, and all have violations. The two lines below "internally" are the roots of giving rise to karma. Below "arousing" is the karma created. Below "acting and," it explains the meaning of violation. Below "violation is due to," it concludes and combines. Below "this," it indicates the main thesis. "Evil dharmas" are just lust, theft, and so forth; it should properly say "evil matters," but the term "dharmas" is quite broadly applicable, being what the Sujāta-sūtra calls "these ten evil dharmas." (Some explain this with the five wrong livelihoods and seven wrongs, which is mistaken.) Question: Why conclude the main thesis? Answer: In both violations of cessation and action, minds and objects differ; merely fearing they would be confounded, one must distinguish and judge them. Question: In the previous two maintenances, why was it not concluded? Answer: The Manual simply abbreviates here; the Commentary provides it in full, where on maintenance through cessation it says: "This takes non-action of evil dharmas as its main thesis"; and on maintenance through action it says: "This takes the cultivation and practice of good dharmas as its main thesis"; this is it.