四分律行事鈔資持記 2.808

2.808

四開畜中，初通列長相。五總為三，上二並寶；中二皆衣。重寶下，別釋二寶，初釋重寶。即上七種。此約犯捨，故云罪悔。若錢下，次釋似寶。及百一物，及字寫誤；準論是除字，以百一不須捨故。錢寶下，示二種淨法。初是比丘對施主語，為將付淨人也。若淨當受者，謂易淨物也。二淨人持物對比丘語。據此言論，本非淨法，故並云當。若作此已，不勞更說。當字去呼。若捨下，簡淨主。可解。

In the fourth [part], on the exceptions for keeping, first it generally lists the marks of excess [requisites]. Five are summarized into three: the upper two are both treasures; the middle two are both robes. From 'Major treasures' down, it specifically explains the two treasures. First, it explains major treasures, which are the seven kinds above; this concerns forfeiture upon violation, hence it says 'confess the offense'. Next, from 'If money' down, it explains simulated treasures. 'And the one hundred and one articles': the character 'and' (及) is a scribal error; according to the treatise, it should be the character 'except' (除), because the one hundred and one articles do not need to be forfeited. From 'Money and treasures' down, it shows the two kinds of purification procedures: the first is the bhikṣu's words to the donor, intending to take it and hand it over to a purificant. 'If purified, one should receive it' refers to exchanging it for pure items. Second is the purificant holding the item and speaking to the bhikṣu. According to this treatise, this was originally not a purification procedure, which is why both say 'should'. If one has already performed this, one need not say it again; the character 'should' (當) is pronounced in the departing tone. From 'If forfeited' down, it selects the pure owner; this can be understood.