四分律行事鈔資持記 2.200

2.200

非心中，初對能造。作戒以心為體，心是緣慮；無作頑善，體無覺知，故非緣慮。（或云：無作不可以心緣者，不曉言相。）亦下，義證。以心顯非心。五義明心，通收四陰。慮知，即行心。明暗者，或約愚智，或取憶志；或明是行心，暗即三心。三性者，三心局無記，唯行通三性。廣略者，若約緣境漸頓，即是行心；或約心法，一心分四蘊六入六識等，迭論廣狹可尋。報法者，醻因曰報；眾生感報，心性差別。（或約肉團，此即色攝。）無下，顯非心；無上五義，故云不具。

In [explaining] "nor mind," first it is contrasted with the producer. Manifest precept takes mind as its essence; mind is cognition. Non-manifest is inanimate goodness; its essence lacks consciousness, and therefore it is not cognition. (Some say: "The non-manifest cannot be cognized by the mind"—this is failing to understand the formulation.) From "Also" onward, doctrinal evidence is given. Through mind, it demonstrates that it is not mind. Five meanings clarify mind, which comprehensively cover the four mental aggregates. "Cognition" is the mind of mental formations. As for "light and dark": this is either based on foolishness and wisdom, or taken as recollection and resolve; or light is the mind of mental formations, and dark refers to the other three minds. As for the "three natures": the other three minds are restricted to indeterminate, and only mental formations apply across the three natures. As for "broad and summary": if based on whether cognizing objects is gradual or sudden, that is the mind of mental formations; or if based on mental dharmas, one mind is divided into the four aggregates, six entrances, six consciousnesses, and so forth, and the mutual discussion of broad and narrow can be traced. As for "retributive dharmas": requiting a cause is called retribution; when sentient beings incur retribution, their mental dispositions differ. (Some refer to the physical heart, but this is subsumed under form.) From "Without" downward, it demonstrates that it is not mind; because it lacks the above five meanings, it is said to "not possess" them.