四分律行事鈔資持記 1.301

1.301

釋中，初科，初通示。謂前列二十三種，並由形濫同法須簡。古謂白衣即本具戒，緣須俗服之者，故特點之。十下，牒釋，初正釋。《業疏》云：此與邊等，何異重來；前十三難，有過障戒；此好白衣，五八十具雖並心淨，不妨加法；參差不成，仍本名故。亦下，反古義，初示所以。疏云：今不同之，不以威儀定僧體狀；內具戒見，財法應僧；外虧道相，為緣亦得。即知下，因示行事。

In the explanation, the first section: first, it gives a general indication. This means the twenty-three types listed above all require screening because their physical form superficially resembles a fellow of the Dharma. The ancient view held that the white-robed person fundamentally possessed the precepts, but due to circumstances had to wear secular clothing, and therefore specifically singled them out. From 'Ten' onward, it cites and explains; first, the correct explanation. The Karma Commentary states: 'How does this differ from the border offense and others returning again? The previous thirteen obstructions have faults that obstruct the precepts; for this good white-robed person, although their five, eight, or ten full precepts are all pure in mind, this does not prevent applying the rite; because of the irregularity, it is not accomplished, and they retain their original designation.' From 'Also' onward, it counters the ancient interpretation; first, it indicates the reason. The Commentary states: 'Now we differ from this: we do not determine the form and status of the saṃgha by deportment; if internally possessing the precepts and views, their material goods and Dharma accord with the saṃgha; if externally lacking the marks of the Path, it is also permissible due to circumstances.' From 'Immediately know' onward, it consequently indicates the actual practice.