四分律行事鈔資持記 2.1657

2.1657

例開中，初科，上句結前。次句生後。罪相交雜，非句不辨，故云須也。今下，示所立。標云今者，簡諸古師，句法異故。此二九句，即能所體狀，相對而論。所體有二，即事與法；事法之下，各帶犯相。能體有三：一識，二疑，三不識；以此三心，歷事歷犯，各有三心；交絡互織，則成九句。（法中亦爾。）即上事犯，心容迷倒，復無九句；此之二九，披括心境，用歷一切塵沙事法，檢察心行，無不通達。事法無量，二九遍該；楷模一定，故云方軌。且下，例通。據一事者，謂舉少出法，非定一事；如下止持作犯，略舉殺盜；作持止犯，但引房長是也。通餘戒者，戒相萬別，句法齊通；以通貫別，無不爾故。

Under "Opening via Exemplification": in the first section, the upper line concludes the preceding, and the next line introduces what follows. Because the marks of offenses are intermingled and cannot be distinguished without propositions, he says "it is necessary." From "Now" below, he shows what is established. Heading it with "Now" distinguishes it from the various ancient masters, because their propositions were different. These two sets of nine propositions are discussed in mutual relation to the active and passive substances. The passive substances are two, namely matters and rules; under matters and rules, each carries the mark of an offense. The active substances are three: first, recognizing; second, doubting; third, not recognizing. Applying these three states of mind across matters and across offenses, each has three states of mind; mutually interlacing, they form nine propositions. (It is the same in rules.) In the above matters and offenses, the mind may also be confused and inverted, yielding another nine propositions; these two sets of nine uncover and encompass mind and object, traversing all matter-rules as numerous as dust and sand, examining mental conduct such that none is not penetrated. Matter-rules are infinite, and the two sets of nine encompass them entirely; as the model is fixed, he therefore says "standard guideline." From "Provisionally" below, he extends the example generally. Relying on a single matter means raising a few to bring out the method, not fixing upon a single matter; as below in restraint-maintenance through positive violation, where he briefly raises killing and stealing, and in action-maintenance through negative violation, where he merely cites the length of the dwelling. Applying to the remaining precepts means that although the marks of the precepts have myriad distinctions, the propositions apply uniformly to all; because the universal penetrates the particular, it is without exception so.