四分律行事鈔資持記 1.426

1.426

結意中二，初結前標示。一事，即治罰。自餘受懺等事，並可準之。如下，二舉事正明，先出非相。若下，明如法。而下，於如中復簡。臣謂伏首。以罪有種相不同，種中造作各異；如摩觸犯殘，首言實犯，然非本時之事；與舉相違，不合加法。（世傳結界須解妨疑，立義云：縱非曾結，且徒施一法；請觀此文，聖法被事，可虛謬耶。）

In concluding the intended meaning, there are two parts: first, concluding the preceding and indicating [the principle]. 'One matter' refers specifically to disciplinary punishment. All other matters, such as ordination and deśanā, may be inferred accordingly. From 'As follows' downward is the second, adducing matters to elucidate directly: first showing the marks of invalidity. From 'If' downward explains being in accord with the Dharma. From 'Yet' downward further differentiates within what is in accord. 'Chen' means bowing the head [in admission]. Because offenses have different specific characteristics, and within a class the commission differs; as in the case of touching [a woman] constituting a saṃghāvaśeṣa, where one admits and says one actually committed it, but it was not the matter of the original time; being contrary to the accusation, it is not permissible to apply the procedure. (Tradition transmits that when binding a boundary, one must resolve obstruction and doubt, arguing: 'Even if it was never previously bound, we simply perform an additional procedure.' Please observe this text: when the noble Dharma is applied to a matter, can it be done falsely and erroneously?)