四分律行事鈔資持記 2.1507

2.1507

次難通中。已前一向依古，唯明可學，彼以惡事為不可學；作門事法俱善，故不可立，今約迷心為不可學；無問善惡，一切皆通。欲顯古今不同，故於文後徵破；即如疏云：若依此明，與昔持犯，通塞全異，是也。（舌塞今通。）初牒前徵起。由下，直以今義難破。謂長衣開忘，房開想疑；既同迷忘，亦合齊立，何得不通耶？廣如後者，指雜料簡句法中。若準《戒疏》，徵文之下，先出古解云：非此所明，以非進修，聖不制學（此示不可學義）；不同止持，通不可學；事唯離過，故得明也。今此略其古解，直示今義耳。（或有改字為亦通者，或云：與疏影略者，皆非，安有影略文在別部耶！）此下，點示行宗。恐謂迷忘非作持故。

Next, in the section on raising objections to reconcile: Formerly, it consistently relied on the ancient [view] and only clarified 'capable of study', taking unwholesome affairs to be 'incapable of study'; since the affairs and procedures of the gate of action are all wholesome, it could not be established; now, taking the deluded mind to be 'incapable of study', without asking whether wholesome or unwholesome, it applies universally to all. Desiring to reveal the difference between ancient and modern, he therefore raises an objection and refutes it at the end of the text; just as the Precept Commentary says: 'If clarified according to this, it differs completely from the former maintenance and violation regarding what is inclusive and exclusive'—this is it. (Ancient exclusion, modern inclusion.) First, restating the preceding to raise the inquiry. From 'Due to...' onward, directly using the modern meaning to object and refute. That is to say, surplus robes allow an exception for forgetting, and dwellings allow an exception for perception and doubt; since they are equally deluded and forgetful, they should also be established equally—how could it not apply? 'Extensively as below' refers to the syntactic arrangements in the miscellaneous analytical evaluations. If judged by the Precept Commentary, below the text of the objection, it first sets out the ancient explanation, saying: 'It is not what is clarified here, because it is not progressive cultivation, the sage did not prescribe study' (this demonstrates the meaning of incapable of study); 'unlike maintaining by cessation, which universally admits of being incapable of study; because affairs are merely departure from fault, it could be clarified'. Here it condenses that ancient explanation and directly shows the modern meaning. (Some who alter the character to 'also applies', or say that it complements the Precept Commentary by mutual omission, are both incorrect—how could complementary omission exist across different works!) From 'From here...' onward, it indicates the doctrinal principle of practice, for fear that one might think delusion and forgetting are not maintaining by action.