四分律行事鈔資持記 2.1378

2.1378

《僧祇》五節，初明拾衣。以物輕故，停三月；下是貴寶，故待三年。若貴下，次明拾寶。由此貴物，多容妄認，故但屏看；異前衣也。受三歸者，因而接引。眼看不得者，明非汝分也。如上處所者，即隨佛僧用也。比丘下，三明失物作念。若心捨棄，後取成盜。客下，四明移他遺物。徙即訓移。言犯重者，此約盜心，恐彼還取故重；若為收藏，雖移無過。彼取無罪，客心不捨，主意未決故。若掘下，五明取伏藏。淨人不可信須白王者，恐為告首故。上約無名，下據有名。進退如上者，同前白王答王等。

In the Mahāsāṃghika-vinaya there are five sections: first, it explains finding robes. Because the item is of light value, it is kept for three months; below, because it is an expensive treasure, one waits for three years. Below, 'if an expensive...', it next explains picking up treasures. Because this expensive item readily lends itself to false claims, one only observes it in private; this differs from the previous robe. For those who take the three refuges, it is used as an occasion to guide them. 'Seeing it with the eyes and not obtaining it' clarifies that it is not your share. 'The places as above' means following the use of the Buddha and the Saṃgha. Below, 'a bhikṣu...', third, it explains having a thought about lost property. If the mind abandons it, picking it up later constitutes theft. Below, 'a guest...', fourth, it explains moving someone else's lost property. 'Shifting' is glossed as moving. Saying 'it incurs a grave [offense]' concerns a mind of theft: out of fear that the person might return to retrieve it, it is grave; if it is for safe storage, although one moves it, there is no fault. If the other person takes it, there is no guilt, because the guest's mind has not abandoned it, and the owner's intention was not yet resolved. Below, 'if digging...', fifth, it explains taking hidden treasure. The reason that if the pure person cannot be trusted one must inform the king is out of fear that he may make an accusation. The above concerns unowned [treasure], while the below is based on owned [treasure]. 'Advancing and retreating as above' is the same as earlier regarding informing the king, answering the king, and so forth.