四分律行事鈔資持記 2.189

2.189

無作中。一發者，一，猶始也。此句明業體初成，即第三羯磨竟，第一剎那，與作俱圓，是體發也。作戒既謝，無作獨存；相繼不絕，故云續現。（舊云：一發者，作戒落謝，無作續起。此解非也。）始，即上句一發之時；末，即終，謂命終捨也。雖通四捨，且約常途，故餘三不舉，此句明業體久長也。四心者，通舉四陰；三性者，別示行陰；三陰，唯無記；行陰，通三性故，此句顯非心也。下句正示無作義也。若翻對作解，初句反前即謝也，次句反一念也，第三句反善行心也，第四句反緣搆也。故下，引證有二，《雜心》中。初句躡前作謝，生起無作。（本論與上釋作戒，文相連故。）餘識，即四心；後心望前作心，故云餘也。俱即同時。是法，即無作；隨生，謂任運起也。《成論》中。通明業理，非局戒也。因心者，示現從作發也；因，是相假之義；心，即簡別有宗。生罪福，生即是發，罪福即善惡無作。文舉無記，等取餘心。

Under "non-action": As for "once generated," "once" is like "beginning." This line clarifies the karmic essence newly accomplished; namely, upon the completion of the third karmavācanā, in the first instant, it is fully rounded together with action—this is the generation of the essence. When the action precept has ceased, non-action alone remains; continuing without interruption, it is therefore said to "continuously manifest." (The ancient [view] stated: "'Once generated' means the action precept falls away and ceases, and non-action continuously arises." This explanation is incorrect.) "Beginning" is the time of "once generated" in the upper line; "end" is termination, meaning abandonment at the end of life. Although it generally admits four abandonments, it provisionally follows the ordinary course, hence the other three are not raised; this line clarifies that the karmic essence is long-lasting. "Four minds" generally raises the four aggregates; "three natures" specifically shows the saṃskāra aggregate; the [other] three aggregates are only neutral, whereas the saṃskāra aggregate pervades the three natures; hence, this line reveals it is not mind. The lower line directly shows the meaning of non-action. If explained by inverting the counterpart of action: the first line inverts the preceding immediate cessation, the next line inverts a single moment of thought, the third line inverts the mind of good mental action, and the fourth line inverts conditioning and construction. Therefore, below, citing evidence has two [sources]. In the Saṃyuktābhidharma-hṛdaya: the first line takes up the cessation of the preceding action to give rise to non-action. (Because in the root treatise the text runs continuously with the above explanation of the action precept.) "Other consciousnesses" refers to the four minds; looking back at the preceding acting mind from the subsequent mind, it is therefore said to be "other." "Concomitant" means simultaneous. "This dharma" is non-action; "arising along with" means arising spontaneously. In the Tattvasiddhi-śāstra: it generally clarifies the principle of karma, not restricted to precepts. "Caused by the mind" indicates that it is generated from action; "cause" has the meaning of mutual dependence; "mind" differentiates it from the Sarvāstivāda. "Generating demerit and merit": "generating" is arising, and "demerit and merit" are non-actions of good and evil. The text raises "neutral" to encompass the other minds equally.