事鈔成就處所表
Establishing the Place of Practice
△初約三心明止持──三心─────止持┬三心 無記非業、善惡未著。─本不名持 三心者、識想受。 └望受體 是記業───────說有持義 △二約行心明四行──行心────┬止持┬三性中、唯局無貪等善性。 流入行心、├作持┘ （行心通三性） 思心成業、├作犯┬三性中、唯局貪等惡性。㊀ 善惡乃異。└止犯┘ △三約三業明四行┬身┬止持──離殺盜等 │ ├作持──受食食等 │ ├作犯──行殺盜等 │ └止犯──不受食食等 ├口┬止持──離口四過 │ ├作持──知淨語等 │ ├作犯──造口四過 │ └止犯──不作知淨等 └意┬單意業中────────────不成持犯 │ 若約假宗、思心成業。今云單意、 │ 乃據營爾、（獨頭）制限大乘。 └若動身口思───────────亦成持犯㊁ 籌度所為事、名身口思。 雖未動相、即屬身口。
㊀若分別言。三善同時而不相離。三惡相別其性相違、作犯多是貪瞋、止犯率出癡慢。
If we analyze them separately, the three virtues arise simultaneously and are inseparable. The three faults are distinct in nature and contradict each other. Most offenses of commission stem from greed and hatred, while most offenses of omission arise from delusion and arrogance.
㊁若準戒疏、上是初解。後復解云、獨頭心念忽起緣非不名為犯、重緣向念可得思覺而不制約即入犯科。又云、任情兩取、後為正義。(順今宗故)
According to the *Jie Shu*, the previous explanation is the initial interpretation. Later, it further explains: If a solitary thought suddenly arises without any external object, it is not considered a violation. However, if one repeatedly dwells on a thought, aware of it yet failing to restrain it, then it enters the category of transgression. It also states: Both interpretations are permissible, but the latter is considered the correct meaning.(As it aligns with our tradition.)
〔案〕靈芝科此章、依文分為三科。或亦可分為二科、如下所列。
[Note] Master Lingzhi divided this chapter into three sections based on the text. Alternatively, it can also be divided into two sections, as listed below.
（四心） ┌先約心辨──┬初約三心明止持 │ └二約行心明四行 └後三業明成就┬初明身口業 └二明單意業