四分律行事鈔資持記 1.267

1.267

次通穢中，初正明。故下，引例有二。初律開白停僧殘，赴前受戒。二律中有人受戒已，疑和尚犯戒；有四句，三句不知皆得，後句知故不得，如次篇具引。薩下，引證。問：為約所為不知，為能秉互不知？答：且論受戒。所為之人不疑微犯，方得成法。若論能秉，唯據四重；各不相知，亦成法事。下篇具委，故此指之。

Next, in allowing defilement, it first directly explains it. From "therefore" onward, it cites two examples. First, the Vinaya allows suspending a saṃghāvaśeṣa by announcement to attend a prior ordination. Second, in the Vinaya, someone, after receiving the precepts, suspected that the upādhyāya had violated the precepts; there are four alternatives: in three alternatives, where it is unknown, they all obtain [the precepts], while in the final alternative, because it is known, they do not obtain them, as will be cited fully in the next chapter. From "Sa[rvāstivāda]" onward, it cites proof. Question: "Is this based on the recipient's lack of knowledge, or the officiants' mutual lack of knowledge?" Answer: "Let us for the moment discuss ordination. Only when the recipient does not suspect a minor violation is the Dharma-act accomplished. If discussing the officiants, it relies solely on the four pārājikas; if they do not know of each other's [violations], the Dharma-matter is also accomplished. The next chapter explains this in detail, which is why it is pointed to here."