四分律行事鈔資持記 1.577

1.577

不失中，五種。初惡心者，律因比丘欲令餘人得不淨食，故解淨地，佛判不成；大界無文，故云例準。二云互結者，文出《善見》，彼但明結，今準結類解；結既兩成，解亦不失，故疏標云：僧尼互解。（古記云結必先解者，謬矣。）三準捨戒，兩不相足，故通互結，解亦不成。第四可知。五如《四分》治故伽藍。若準《業疏》，則列六種；初二同鈔，三異見互結，四邪正互結，五是中邊，六即合今四五兩種。

In [the section on] not being lost, there are five kinds. First, an evil mind: In the Vinaya, because a bhikṣu wished to cause other people to obtain impure food, he revoked the pure ground, and the Buddha judged that it was not accomplished; for the great boundary there is no text, so it is said to follow by analogy. Second, mutual binding: The text comes from the Samantapāsādikā, which only clarifies binding; now revocation is understood by analogy with binding. Since binding succeeds in both cases, in revoking it is also not lost; therefore the Commentary headings note: "Monks and nuns mutually revoke." (The ancient records saying that binding must first involve revocation are erroneous.) Third, according to the revocation of precepts, the two [gatherings] are insufficient for each other; therefore this extends to mutual binding, and revocation also does not succeed. The fourth can be understood. The fifth is like repairing an old saṅghārāma in the Dharmaguptaka-vinaya. If one accords with the Karma Commentary, six kinds are listed: the first two are the same as the Manual; the third is mutual binding by those of divergent views; the fourth is mutual binding by the heterodox and orthodox; the fifth is central and border regions; the sixth combines the present fourth and fifth kinds.