四分律行事鈔資持記 2.156

2.156

答中，初示得不。羯磨已後者，謂初白竟，第一羯磨已去，名為後也。《業疏》引《十誦》云：知時犯、不知時清淨，如犯殘懺，聞出罪白，後睡不覺羯磨竟者是也。準此以通，前聞白已，後睡得戒（此祖師所據也。）；由前陳乞，事委十師；既聞作白，足彰情許；雖入餘心，不妨感戒。廣如《業疏》。前下，別點善心。恐疑善心本是得限，那云白時具上四心，不得戒耶？故此釋之。又下，復恐見云無心緣戒，便謂濫上無心，故重遣耳。

In the answer: first, whether it is obtained or not is shown. "After the karmavācanā" means after the initial jñapti is finished, from the first karmavācanā onward; this is called "after." The Karma Commentary cites the Daśādhyāya-vinaya: one who knows the time violates, one who does not know the time is pure; such as one repenting a saṃghāvaśeṣa offense who hears the jñapti for rehabilitation, but later falls asleep and is unaware of the completion of the karmavācanā. In accordance with this to resolve it: having previously heard the jñapti, one who falls asleep afterward obtains the precepts (this is what the Patriarchal Master relied upon). Because of the previous petition, the matter was entrusted to the ten masters; having already heard the jñapti made, it sufficiently manifests inner assent; though one enters another state of mind, it does not obstruct the response of the precepts. It is detailed in the Karma Commentary. From "former" downward, the wholesome mind is singled out. Fearing someone might doubt that a wholesome mind was originally the criterion for obtaining, so how could it be said that possessing the above four minds at the time of the jñapti results in not obtaining the precepts?, it is therefore explained here. From "moreover" downward, further fearing that seeing "no mind conditioned on the precepts" would lead one to conflate it with the aforementioned "mindless," it is therefore resolved again.