四分律行事鈔資持記 2.153

2.153

四中，初引論示心。重輕二心，難顯其相，非謂徒然懇惻而已；要在見境明白，上品要誓，方名增上重心。亦如前說，恐忘故重示耳。又下，約行顯相，初示得失。依論，即上《多論》，以期持奉即殷重。故下，引文證。律自釋云：共比丘者，共餘比丘受大戒，是共比丘義。（此謂受體同，《刪定戒》改云共戒是也。）；同戒者，釋云：結此戒已，寧死不犯，共餘比丘同，是同戒義（隨行同也。）此即律本淫戒中文，雖文局初戒，而義通二百五十。所以戒首先標此者，意明必具受隨二戒，乃有持犯；非受則無隨，非隨則無受；此證願行相副，方成得戒明矣。願行，即受隨也。

In the fourth, first, the treatise is cited to show the state of mind. The characteristics of the two minds, heavy and light, are difficult to reveal; it does not mean mere earnest sorrow, but must consist in clearly discerning the objective realm and making a supreme, essential vow—only then is it called an intensified, heavy mind. This is also as explained earlier; fearing it might be forgotten, it is shown again. From "moreover" downward, the marks are revealed in terms of practice: first, showing gain and loss. Relying on the treatise refers to the aforementioned Sarvāstivāda Vinaya Vibhāṣā: expecting to maintain and uphold it constitutes deep earnestness. Hence, the text is cited below as proof. The Vinaya itself explains: "Together with bhikṣus" means receiving the full precepts together with the other bhikṣus; this is the meaning of "together with bhikṣus" (this refers to the reception-essence being identical; the Edited Precepts changed it to say "shared precepts," which is this). "Shared precepts" is explained: having established this precept, one would rather die than violate it, being identical with the other bhikṣus; this is the meaning of "shared precepts" (the subsequent practice being identical). This is the text from the sexual intercourse precept in the root Vinaya; although the text is restricted to the first precept, its meaning applies comprehensively to the two hundred and fifty. The reason this is indicated first at the beginning of the precepts is that it intends to clarify that one must possess both the reception and subsequent precepts for there to be maintenance and violation; without reception there is no subsequent [practice], and without subsequent [practice] there is no reception. This proves that only when aspiration and practice correspond to each other is obtaining the precepts accomplished, which is clear. Aspiration and practice are reception and subsequent [practice].