[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四分律行事鈔資持記](https://indike.org/pramana/in.bauddha.taisho.1805) › 2.2194 # 四分律行事鈔資持記 2.2194 四分律行事鈔資持記 2.2194 - **Language:** Classical Chinese ### [2.2194](https://indike.org/pramana/in.bauddha.taisho.1805.2.2194) 誤作中，出相分三，初通示三業。如下，舉事顯相。律下，引證，初句總標。比丘下，別釋。文中不出三業，初並身業，語默口業，一心即意業；身口是別，意業為通。又前身中不出四儀，內外資緣便利睡臥等，括盡日事，皆須攝心。眠睡語重，止是一事；律作睡眠覺悟是也。若違下，示犯。準此有犯並須責心，故知真出家人，無時忘念。此制微細，逗彼上根；末世下愚，故非力分。準如《母論》，衣食作觀，利根之人，著著口口；鈍根，總作一念；然須勵力，望上增修；未可自屈，甘為下根，便即縱怠。故當勤策，準此攝修，是則出家不徒然矣。問：誤心迷忘，即不可學，那得結罪？答：凡誤有二，一者對境迷心，二則放情忽忘；諦知兩相，想必無疑。 > Under "Mistaken Commission", revealing the marks is divided into three parts: first, generally indicating the three karmas. From "As in" onward cites matters to reveal the marks. From "The Vinaya" onward cites evidence, the first line being a general heading. From "A bhikṣu" onward is the specific explanation. The text does not explicitly identify the three karmas: the beginning pertains entirely to bodily karma; speaking or remaining silent is verbal karma; being of single mind is mental karma; body and speech are distinct, while mental karma is pervasive. Furthermore, the bodily \[actions\] above do not go beyond the four postures; internal and external requisites, defecation and urination, sleeping and lying down, and so forth encompass all the affairs of the day, all of which require collecting the mind. Sleep is mentioned twice, but it is merely one matter; in the Vinaya it is "waking from sleep." From "If one violates" onward indicates the violation. Following this, whenever there is an infraction one must reproach the mind; hence we know that a true renunciant never for a moment forgets mindfulness. This regulation is subtle and responds to those of superior capacity; the utterly foolish of the final age naturally lack the strength for it. Following the \*Mātṛkā-śāstra\*, when contemplating food and clothing, a person of sharp faculties does so with every garment worn and every mouthful eaten; one of dull faculties makes a single contemplation in sum. Yet one must exert effort, looking upward to cultivate further; one must not humble oneself, willingly being of inferior capacity, and immediately become lax and negligent. Therefore one should diligently urge oneself on and cultivate self-restraint in accordance with this; then leaving home will not have been in vain. Question: If a mistaken mind is confused and forgetful, and thus cannot be learned, how can an offense be determined? Answer: In general, mistakes are of two kinds: first, confusing the mind in relation to the object; second, giving free rein to one's inclinations and being negligent. Thoroughly understanding these two marks, one will surely have no doubts. > — English (machine translation) (machine translation) - [Previous: 2.2193](https://indike.org/pramana/in.bauddha.taisho.1805.2.2193) - [Next: 2.2195](https://indike.org/pramana/in.bauddha.taisho.1805.2.2195) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1805.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1805~en-mt.2.2194) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1805.2.2194](https://indike.org/pramana/in.bauddha.taisho.1805.2.2194) · Pramāṇa