四分律行事鈔資持記 2.463

2.463

釋相中，初科又二，前引犯相。然律論所明，聖法多種；文中舉要，總而收之；自外凡已去，徹至極果；所修觀行，皆名聖法。即五停心，總別相念，四禪四空等；例是凡法，並通聖門，故同一犯。三十七品、四向四果，即是聖法。若現下，簡互造。上是正業，出口成犯，不約他疑；此由身造，業相不顯，故約前人疑信兩判。《十誦》下，次引釋疑。言近小者，外凡初位所能修故。甘露味中最勝，可喻聖道。

In explaining the marks, the first section also has two parts: the former cites the marks of the offense. However, what is explained in the Vinaya and treatises includes many kinds of noble dharmas; the text raises the essentials to encompass them generally; from external ordinary beings onward, all the way to the ultimate fruition, the meditative practices cultivated are all called noble dharmas. That is, the fivefold mental pacification, the general and specific contemplation of marks, the four dhyānas, the four formless absorptions, and so forth; these are typically ordinary states, yet all open into the gate of the noble, hence they share the same offense. The thirty-seven factors of awakening, the four directions, and the four fruitions are precisely the noble dharmas. 'If manifesting...' below distinguishes mutual enactment. Above is bodily/verbal fundamental karma, where speech leaving the mouth constitutes an offense without depending on the other person's doubt; here, because it is enacted by the body and the marks of the karma are not apparent, it is determined according to whether the other person doubts or believes. 'In the Daśādhyāya...' below, secondly, cites to resolve doubts. 'Near to the small' means it can be cultivated by the initial stage of external ordinary beings. Amṛta is the supreme among tastes, which can serve as a metaphor for the noble path.