四分律行事鈔資持記 3.1115

3.1115

三中。棄急從緩，如取《僧祇》持衣，用《多論》無衣鉢得戒等。捨有求無，如受日用《僧祇》求聽，取《十誦》二七夜等，則是捨《四分》之有，求本部之無也。捐，亦訓棄；如棄本宗重犯並夷，而用《十誦》再犯但吉；又如棄《四分》五錢判盜，而用《十誦》八十；又如棄《四分》疑心輕，取《五分》疑犯重之類；彼此互望，則有是非。上三句，別舉三失，不出緩急有無輕重。任愚懷取捨者，通該上三也。此下，彰過。失學任意，動陷刑名，故云自貽等；獲罪可慚，故云負愧。當下，示法。指鈔序，即第三門約教判處意也。

In the third part: abandoning the strict to follow the lenient is like adopting the Mahāsāṃghika for maintaining robes, or using the Sarvāstivāda Vinaya Vibhāṣā's [rule that] one obtains the precepts without robes or bowl. Relinquishing what exists to seek what is absent is like using the Mahāsāṃghika to seek permission for taking days [of leave], or adopting the Daśādhyāya's two-seven nights, which is relinquishing what exists in the Dharmaguptaka to seek what is absent in one's own school. 'Discarding' also glosses abandoning; for example, abandoning the root school's rule where repeat offenses are all pārājika, and using the Daśādhyāya's rule where a repeat offense is merely a duṣkṛta; or again, abandoning the Dharmaguptaka's judgment of theft at five coins and using the Daśādhyāya's eighty; or again, abandoning the Dharmaguptaka's lighter assessment of a suspicious mind and adopting the Mahīśāsaka's regarding doubt as a grave offense, and the like; when looked at reciprocally, there are rights and wrongs. The above three phrases separately cite three faults, which do not go beyond lenient and strict, existing and absent, light and grave. 'Taking and rejecting according to foolish inclinations' covers all three above. Below 'This', it manifests the fault. Losing proper learning and following one's whims, one constantly falls into legal penalties; hence it says 'bringing upon oneself, etc.'; since incurring an offense is shameful, it says 'feeling guilty and ashamed.' Below 'properly', it points to the method. It points to the preface of the Manual, which is the intent of evaluating cases according to the teachings in the third section.