四分律行事鈔資持記 2.1497

2.1497

總標中，初句刪古。疏引云：有人立十善為止持體，十惡為作犯體；行檀禮誦頭陀四弘等，為作持體；違此，名止犯體。不明化行，於理頗疎，委如彼破。直下，釋今。直論者，不敘他義故。正解者，能所二體，竝依本宗制教而立；疏云：今更依教立持犯體，能所分別，是也。文中能所，例略犯字，義須具之。

In the general heading, the first line deletes the ancients. The Commentary cites: "Some establish the ten good deeds as the essence of maintenance through cessation, and the ten evil deeds as the essence of violation through action; practicing dāna, worship, recitation, dhūtas, the four great vows, etc., as the essence of maintenance through action; and violating these is called the essence of violation through cessation." Not distinguishing transformative and disciplinary teachings, this is quite distant in principle, as refuted in detail there. Below "directly," it explains the present view. "Directly discussing" means not recounting other theories. "Correct explanation" means that both essences, capable and object, are established according to the disciplinary teaching of our own school; the Commentary says: "Now relying further on the teaching, we establish the essence of maintenance and violation, distinguishing the capable and object"; this is it. In the text, "capable and object" uniformly omit the word "violation," but in meaning it must be provided.