四分律行事鈔資持記 2.220

2.220

大門第二，受隨同異，無作，五同中，四敵對同。言體在者，謂本受不失。對事者，事即是境；由有本體，方起防護，即名本體能防非也。與隨中一等者，疏云：對非興治，與作齊等；此無作者，非是作俱；謂起對防，即有善行隨體竝生；作用既謝，此善常在，故名此業為隨無作；與非敵對，故與受同。（準此，隨無作外，別有作俱，隨作即謝。）五中。戒重發者，明受體有三品也。肥羸不定者，隨體亦三也。以業隨心發，受隨二戒，各具三心；故使無作，各有三品。標《成論》者，對簡有宗受唯一品，隨有三品，則一多不同也。

Section Two: similarities and differences between reception and subsequent [practice]. Among the five similarities of the unmanifest, the fourth is similarity in confrontation. Saying that "the essence remains" means that the original reception is not lost. "Confronting the matter": the matter is the objective field; because there is the original essence, protection is then generated, which is called the original essence being able to prevent wrongdoing. As for being "equal to that within subsequent [practice]," the Commentary states: "Confronting wrongdoing and raising remedies, it is equal to manifest action; this unmanifest is not coexisting with manifest action; it means that when one arises to confront and guard, there is wholesome practice arising together with the essence; once manifest activity ceases, this goodness constantly remains, so this karma is named subsequent unmanifest; because it directly confronts wrongdoing, it is therefore similar to reception." (Following this, besides the subsequent unmanifest, there is separately that which coexists with manifest action, which ceases as manifest action ceases.) In the fifth: the precepts "arising repeatedly" clarifies that the reception-essence has three grades. "Being indeterminate in strength and weakness" means the subsequent essence also has three. Because karma arises following the mind, both the two precepts of reception and subsequent [practice] each possess the three minds; thus they cause the unmanifest each to have three grades. Mentioning the *Tattvasiddhi-śāstra* is to contrast and differentiate it from the Sarvāstivāda School, where reception has only one grade while subsequent [practice] has three grades; thus their oneness and multiplicity differ.