四分律行事鈔資持記 3.376

3.376

第三護淨，翻淨中，初文為三，初敘益。一方別住，謂眾同之處。維持佛法者，即弘讚之人。通僧路者，隨處可食故。順佛懷者，不違聖制故。今下，二斥非，前斥貪噉乖儀。叵猶不可也。俗中所恥者，儒宗君子尚遠庖厨，故舉以況之。脫下，次斥倚濫開教。因染污者，開宿觸也。若緣無者，謂時豐也。初猶都也。此心即觸宿之心；妄心無準，以教範之；即佛所謂當為心師而勿師心；彼不信之，故多自任。欲下，三生起。反穢謂曾染污，以法翻之令淨。

In the third, "Guarding the Pure [Ground] and Transforming into Purity," the first text has three parts. First, it narrates the benefits. "Residing separately in one area" refers to a place where the assembly shares commonality. "Maintaining the Buddha-Dharma" refers to those who propagate and praise it. "Opening the path for the monks" means food can be eaten anywhere. "According with the Buddha's intention" means not violating the noble prohibitions. From "Now" onward, secondly, it reprimands errors. First it reprimands greedy eating that deviates from proper deportment. Pǒ (叵) still means "cannot." "What is shameful among the secular": noble gentlemen of Confucianism still keep away from the kitchen, so this is cited as a comparison. From "If" onward, next it reprimands relying on exceptions to abuse the teachings. "Due to contamination" means the exceptions for overnight stay and handling [food]. "If conditions are absent" refers to times of abundance. Chū (初) still means "entirely." "This mind" refers to the mind of handling and overnight stay; the deluded mind has no standard, so it is regulated by the teachings. That is what the Buddha called "one should be the master of the mind, not make the mind one's master." Because they do not believe this, they mostly act willfully. From "Desiring" onward, thirdly, it introduces the next section. "Reversing defilement" refers to having been contaminated, using the Dharma to overturn it to make it pure.