四分律行事鈔資持記 2.275

2.275

答中，初對顯親疎。上二句，明受疎也。必下，明隨親也。以壇場初受，頓起虛願；對境防約，漸修實行；行即成因，因能感果。故《業疏》云：故偏就行，能起後習；不約虛願，來招樂果。然受隨二法，義必相須；但望牽生，功有強弱。隨雖感果，全自受生；受雖虛願，終為隨本。是則懸防發行，則受勝隨微；起習招生，則隨強受弱。教文用與，學者宜知。故下，二別彰行相，又三，初成隨之相。一受等者，舉始終也。方便者，對治智也；正念者，攝妄緣也。護本受者，隨順義也。入行心者，即示二持成業處也。三善體者，明業性也。則明等者，示必修也。以知感果，功在隨中，則知徒受不持無益矣。若下，明無隨之失。為戒欺者，功業深重，犯致大罪故。不如不受者，激勵之切，非抑退也。是下，結誥。行者之言，通囑末代也。令善識者，誡精學也。一須識教，教有開制；二須識行，行有順違；三須識業，業有善惡；四須識果，果有苦樂；必明此四，始可攝修。業性等者，如向所明，順持違犯，善惡因果，皆如業理，非妄抑揚，令生信故。灼，明也。

In the answer, it first contrastively reveals proximate and remote. The upper two sentences explain that reception is remote. From "Must" downward explains that subsequent [practice] is proximate. Because at the initial reception on the platform, an empty vow arises suddenly; while confronting objects with restraint, real practice is cultivated gradually; practice then constitutes the cause, and the cause can evoke the fruition. Therefore the Karma Commentary says: "Hence, particularly regarding practice, it can give rise to subsequent habits; it is not based on an empty vow that one comes to incur pleasant fruits." However, the two dharmas of reception and subsequent [practice] must in principle mutually require each other; only in terms of impelling rebirth are their strengths different. Although subsequent [practice] evokes the fruition, it is entirely produced from reception; although reception is an empty vow, it ultimately serves as the root of subsequent [practice]. Thus, in distantly guarding and giving rise to practice, reception is superior and subsequent [practice] is subtle; in generating habits and bringing about rebirth, subsequent [practice] is strong and reception is weak. Practitioners should understand the adoption and setting aside of the textual teachings. From "Therefore" downward secondly distinguishes the marks of practice, again in three parts: first, the marks of accomplishing subsequent [practice]. "Once received, etc." mentions the beginning and end. "Preparatory stage" is the wisdom of counteraction; "correct mindfulness" gathers errant conditions. "Guarding the original reception" is the meaning of following along. "Entering the mind of practice" indicates the locus where the two maintenances accomplish karma. "Essence of the three good [roots]" explains the karmic nature. From "Then it is clear" downward shows the necessity of cultivation. By knowing that the function of evoking fruition lies in subsequent [practice], one then knows that receiving in vain without maintaining it is of no benefit. From "If" downward explains the loss of lacking subsequent [practice]. "Deceiving the precepts" means that because the merit and karma are profound and heavy, violation results in major guilt. "Better not to receive" is an earnest exhortation, not a deterrence. From "This" downward concludes the admonition. The words "practitioners" broadly entrust this to future generations. "Causing them to know well" admonishes them to study meticulously. First, one must know the teaching: the teaching has exceptions and prohibitions; second, one must know practice: practice has conformity and violation; third, one must know karma: karma has wholesome and unwholesome; fourth, one must know fruition: fruition has suffering and joy; one must be clear on these four before one can encompass cultivation. "Karmic nature, etc.": as explained above, accordant maintenance and contrary violation, wholesome and unwholesome causes and fruitions, are all in accord with the principle of karma; it is not a reckless depreciation or praise, so that faith may be generated. "Zhuo" means clear.