四分律行事鈔資持記 2.68

2.68

第四科四段，竝了疏文；初中又二，初示量；二此下，翻名；初中，前約本部。但簡前篇方便，各隨本篇；自餘正從，不限多少，通收第五，故云非四部等。學對，即同今宗應當學也。及下，通攝他部。婆藪斗，此云品類，下云：戒有二百，多明輕戒。獨柯多，即突吉羅，梵音異耳。一切者，顯示此部無限量故。次翻名中，正量部。推末從本，同歸於意，故云無別身口也。從本至末，色聲所動，皆由意起，故云意是惡作也。《薩婆多》中。彼宗論業，不明心造；身口雖殊，無非鼓動，故通名作。下二句簡判。同一名者，竝號惡作故；義兩別者，心色各計故。

The fourth section has four passages, all being text from the Commentary on the Vinayadvāviṃśatividyā-śāstra. Within the first there are again two: first, showing the scope; second, under "This...", translating the name. In the first, it first treats its own school: it merely distinguishes the preparatory stages of the preceding classes as following their respective classes; all other principal and secondary offenses, regardless of quantity, generally subsume the fifth [class], hence it says "not the four classes", etc. "Facing training" is identical to "ought to train" in our present school. Under "And...", it comprehensively subsumes other schools. "Vasu-vastu" means "categories"; below it states: "The precepts are two hundred, mostly explaining light precepts." "Dukkaṭa" is simply duṣkṛta, differing only in Sanskrit phonetics. "All" shows that this school has no limitation. Next, in translating the name: the Sammatīya school traces the secondary back to the primary, all returning to the mind, hence it says "there are no separate bodily and verbal [aspects]". From primary to secondary, what is set in motion by form and sound all arises from the mind, hence it says "the mind is wrongdoing". In the Sarvāstivāda: when that school discusses karma, it does not explain it as being created by the mind; although body and speech are distinct, both are nothing other than physical movement, hence they are generally named "action". The lower two phrases make a discriminating judgment: being of "identical name" is because both are termed wrongdoing; being "twofold in meaning" is because each posits mind and form [respectively].