四分律行事鈔資持記 2.2146

2.2146

次科。論中，初句一切如法，本財即僧還者，意外財謂別得者；以心斷故，本財既淨，不染外財，故並得受。第二句，但未悔罪，不合先受，止得非法之罪；由心斷故，亦應得受。第三句，但心不斷，當日餘日本異二財，皆犯墮罪。前句心斷，當日得受；此句不斷，餘日尚犯；可證行懺捨心為要，餘句如疏者，見《戒疏》捨墮中。（舊指《首疏》非。）若羯磨中，亦出三句。準有衣已捨，罪未悔，畜心不斷墮；此句罪同第三，故所不出。

In the second section, in the treatise, the first clause is "everything is in accordance with Dharma": the original possessions are those returned by the saṅgha, and external possessions beyond expectations refer to separately obtained ones; because the mind has severed [attachment], once the original possessions are purified, they do not defile external possessions, so both may be accepted. In the second clause, merely because one has not yet repented of the offense, it is improper to accept them beforehand, and one incurs only an offense of unrighteousness; because the mind has severed [attachment], one should also be allowed to accept them. In the third clause, merely because the mind is not severed, both original and different possessions on that day or on other days all incur pāyattika offenses. In the prior clause the mind is severed, so one may accept them on that day; in this clause it is not severed, so even on other days one still violates it; this proves that in performing repentance, the mind of relinquishment is essential. The remaining clauses, as in the commentary, are found in "Relinquishment and Falling" in the Precept Commentary. (The old view pointing to the First Commentary is incorrect.) If in the karmavācanā, it also presents three clauses. By analogy, there is: having relinquished robes but not repented of the offense, the mind of storing is unsevered, incurring pāyattika; this clause carries the same offense as the third, so it is not brought out.