四分律行事鈔資持記 2.313

2.313

問中。牒前《多論》，相例為問。答中二，初約禮誦以判；若下，次約互舉決通。初中。遙心敬者，過去色相，意可緣故。執文讀者，現前色塵，眼可對故；縱能暗誦，亦容忘故。故下，證成。彼云：有三種供養，所謂現前供養，得大功德；不現供養，得大大功德；共現前不現前供養（或眼觀，或心緣。），得最大大功德，是名菩薩自作供養。今取第二，以證上義。二中。即鈔主義決。在文既局，據義則通；故知佛法，並具通塞。

In the question: it brings up the previous Sarvāstivāda Vinaya Vibhāṣā and poses a question by analogy. In the answer, there are two parts: first, it determines it in terms of veneration and recitation; second, from "If…", it resolves and reconciles by reciprocal invocation. In the first part: as for venerating from afar in mind, because past visible marks can be objects of consciousness; as for reading while holding the text, because the present visible dust can be confronted by the eye; even if one can recite from memory, there is still room for forgetting. Therefore, below, it provides proof. It says: "There are three kinds of offerings: namely, the present offering, which attains great merit; the non-present offering, which attains vastly great merit; and the offering that is both present and non-present (either viewed by the eye or grasped by the mind), which attains the most vastly great merit; this is called a bodhisattva making offerings himself." Now the second is taken to prove the above meaning. In the second: this is the textual master's decisive interpretation. Though the text is restricted, according to the principle it is open; therefore know that the Buddha's Dharma possesses both open and restricted aspects.