四分律行事鈔資持記 2.1513

2.1513

意業中。意至身口，名身口業；未至身口，則名單意。此明諸篇遠方便，及惡覺、不攝意、默妄、自覆等，果頭罪。初判不成。此通兩宗所計，若彼實宗，定無意業，動色成犯；若約假宗，思心成業；即指瞥爾，名為單意。若下，次明通成。籌度所為事，名身口思；雖未動相，即屬身口，不妨上文。若準《戒疏》，上是初解。後復解云：獨頭心念，忽起緣非，不名為犯；重緣向念，可得思覺，而不制約，即入犯科。又云：任情兩取，後為正義。（順今宗故。）指後說者，即第七門方便趣果中。

In "Mental Karma": When mind extends to body and speech, it is called bodily and vocal karma; when it has not yet reached body and speech, it is called solitary mind. This explains the remote preparatory stages of the various classes of offenses, as well as the ultimate offenses of evil thoughts, failing to restrain the mind, silent falsehood, self-concealment, and so forth. First, it is determined not to be constituted. This covers the assertions of both schools: in that Substantial School, there is definitely no mental karma, and moving form constitutes an offense; if in terms of the Nominal School, the volitional mind constitutes karma, directly referring to a fleeting [thought] as solitary mind. From "If..." onward, next it is explained that it is generally constituted. Deliberating on the matter to be done is called bodily and vocal volition; though marks of movement have not appeared, it belongs to body and speech, without contradicting the text above. According to the Precept Commentary, the above is the first explanation. It later explains again: "An isolated thought suddenly arising toward wrongdoing is not called a violation; when thoughts recur and deliberate, capable of being contemplated and perceived, yet one does not restrain them, it then enters the classification of violations." It also says: "One may accept either according to inclination, but the latter is the correct meaning." (Because it accords with the present school.) Pointing to the later explanation refers to the seventh section on preparatory stages reaching the fruit.