四分律行事鈔資持記 2.232

2.232

次釋。即約犯懺，明戒亦通兩防，反破古傳之局。《業疏》云：昔解毘尼除已起者，據七毘尼；戒防未起，謂壇場受體，此局論耳。今解毘尼亦除已未，如四諍對除，是殄已起；明觀正斷應起不起，即絕未非。（戒亦兩防，義同鈔解。）餘下，指《戒疏》，文見《業疏》；彼又出多宗四位，能緣局一念，所緣唯現在，發戒亦一念，防非通過未。

Next is the explanation. That is, based on offense and repentance, clarifying that precepts also extend to both kinds of prevention, conversely refuting the limitation of the ancient tradition. The *Karma Commentary* states: "The ancient interpretation that the Vinaya eliminates what has already arisen is based on the seven Vinayas; that precepts prevent what has not yet arisen refers to the reception-essence at the ordination platform; this was a restrictive discussion. Now we explain that the Vinaya also eliminates both what has already arisen and what has not yet arisen: for instance, resolving the four disputes is destroying what has already arisen; clear contemplation correctly severing what would otherwise arise so that it does not arise is putting an end to future wrongdoing." (Precepts also having both kinds of prevention is identical in meaning to the explanation in the *Manual*.) Below "The rest," it points to the *Precept Commentary*, the text appearing in the *Karma Commentary*; that text also sets forth the four positions of the Sarvāstivāda School: the cognitive mind is restricted to a single thought-moment, the object of cognitive conditioning is solely the present, the generation of precepts is also in a single thought-moment, and the prevention of wrongdoing extends through past and future.