四分律行事鈔資持記 2.193

2.193

作戒中，初科。言作者，始於壇場，終白四竟第一剎那已前；三業營為，方便搆造者是。初引論又二，上句出正體。身口業思者，謂行來跪禮，是身作也；陳詞乞戒，即口作也；立志要期，希法緣境，心徹始終，統於身口，故名身口業思。即此業思，是作之體。論其下，示兼緣義。言造具者，顯示身口，自無功用，推歸心故；如世造物，百工之器，自不能成，必由人用，比擬可知。問：《業疏》，初解色心為體，此何異耶？答：身口即色，業思即心，故無異也。鈔從顯要，令易解耳。

Under the action precept, the first heading. Speaking of action: starting from the ordination platform and ending prior to the first moment after the completion of the jñaptidvitīyā karmavācanā; the deliberate operations and preparatory constructions of the three karmas are what it is. The first quotation of the treatise again has two parts; the upper sentence brings out the true essence. "Bodily and verbal karmic volition" means that walking, coming, kneeling, and bowing are bodily action; stating words and begging for the precepts is verbal action; establishing the aspiration and commitment, aspiring to the Dharma and conditioning the object, the mind penetrates from beginning to end and governs body and speech, hence it is called bodily and verbal karmic volition. Precisely this karmic volition is the essence of action. "Discussing its..." below shows the meaning of concurrent conditions. Speaking of "instruments of creation" demonstrates that body and speech possess no function of their own and must be traced back to the mind; just as in the worldly manufacture of objects, the tools of the hundred crafts cannot fashion [anything] of themselves and must depend on human use; by this comparison it can be understood. Question: The Karma Commentary initially explains matter and mind as the essence; how is this different? Answer: Body and speech are matter, and karmic volition is mind, hence there is no difference. The Manual follows what is apparent and essential, simply to make it easy to understand.