四分比丘戒本疏 2.34

2.34

第三十、迴僧物自入戒。准律緣起，謂知施主許欲布施現前僧物而心未定，迴求入己，即犯此罪。若迴四方僧物入現前者，准律突吉羅，以不入己故；若入己者，亦應犯捨。若知決定是施僧心，定迴入己者，理即犯重。《僧祇》十一云「若持物來施，比丘應教施僧得大果報。若言我已施僧，受取無罪。」第三段結已審持，如文易知。懺捨墮，隨戒或有不同，故文略之也。

Thirtieth: the precept against diverting Saṃgha property to oneself. According to the origin story in the Vinaya, it refers to knowing that a donor intends to make an offering to the present Saṃgha but his mind is not yet fixed, and diverting it to seek it for oneself: this incurs this offence. If one diverts property destined for the Saṃgha of the four directions to the present [Saṃgha], according to the Vinaya it is a duṣkṛta, because it does not go to oneself; if it goes to oneself, it should also incur a niḥsargika offence. If one knows that [the donor] definitely intends to offer it to the Saṃgha, and one deliberately diverts it to oneself, in principle one incurs a grave offence. The eleventh fascicle of the Mahāsāṃghika-vinaya states: 'If someone brings property to give, the monk should instruct him to give it to the Saṃgha to obtain great reward. If [the donor] says, "I have already given it to the Saṃgha," receiving it incurs no offence.' The third section, investigating and observing [the precepts] after having concluded them, is easy to know from the text. For confessing niḥsargika-prāyaścittika offences, there may be differences depending on the precept, and so the text omits it.