四分律行事鈔資持記 3.786

3.786

二中，初敘意。但使未歸三寶，皆名信邪。隨順生死，皆名邪業。《阿含》下，引示。《涅槃》生死際，即無始時；無至處，即未來際；謂成佛果，證大涅槃，即名涅槃名無至處；言其臻極，更無所至故；《業疏》云：從生死際，至涅槃際是也。指第十者，彼云：自念所作一切不善，如人自害，心生恐怖，驚懼慚愧；除此正法，更無救護，還歸正法等。必下，指法。隨時，謂逐人別述；通用，謂如諸經，但懺三世十惡等。

In the second [part], it first narrates the intention. Provided that one has not yet taken refuge in the Triratna, all are called "believing in heresy." Following along with birth and death is entirely called "heterodox action." From the Āgama down, it cites and shows [the teaching]. In the Nirvāṇa Sūtra, the "limit of birth and death" is beginningless time; the "place without arrival" is the future limit, meaning that when one achieves the Buddha fruit and realizes great nirvāṇa, nirvāṇa is called the "place without arrival"; it refers to having reached the ultimate where there is nowhere further to go. The Karma Commentary says: "From the limit of birth and death to the limit of nirvāṇa" is this. Pointing to the tenth: that text says: Reflecting for oneself on all the unwholesome deeds done, like a person harming oneself, fear arises in the mind, along with trembling, dread, and shame; aside from this true Dharma, there is no other rescue or protection, so one returns and takes refuge in the true Dharma, and so on. From "Must..." down, it points to the method. "According to the occasion" means reciting specifically according to each person; "general usage" means, as in the various sūtras, simply repenting the ten unwholesome deeds of the three periods of time, and so forth.