四分戒本疏卷第一．第二．第三 2.37

2.37

"Venerable sirs, these thirty naiḥsargika-prāyaścittika rules come forth in the recitation of the Prātimokṣa Sūtra half-month by half-month."
Now the third category is explained. Although the thirty and the ninety are the same category, because of the distinction between forfeiture and non-forfeiture, they are divided into two sections in the Prātimokṣa. The reason why the thirty are explained first and the ninety are spoken afterward is that, with respect to these material goods in the thirty, taking and utilizing them improperly broadly generates accumulated offenses. If one wishes to cleanse the mind and repent, one must forfeit the acquired goods to the Saṃgha and abandon the continuous greed of the mind; only after forfeiting is the offense extinguished, and the procedure is not easy. To make monks and nuns first aware of what is difficult and then proceed to what is easy, they are arranged at the beginning. In the matters of the ninety, although there are offenses generated on account of property, none require forfeiture; merely severing the mind of transgression allows repentance, and because the procedure is easy, it is reserved for the subsequent exposition.
As for "naiḥsargika": here translated as "forfeiture." Forfeiture is of three kinds: first, forfeiting material goods; second, forfeiting the intention to store; third, forfeiting the offense.
As for "prāyaścittika": here translated as "falling." One falls into burning, boiling, and obscuration; hence it is called "forfeiture and falling."
Now, regarding the thirty, they are explained in two ways: generally and individually. First generally, then individually.
Regarding the general, eight headings are briefly distinguished:
First, the difference in forfeiture versus non-forfeiture compared to the ninety: All thirty forfeitures possess three conditions: 1. goods belonging to oneself; 2. the substance of the goods is currently existing and there is an offense in utilizing it; 3. after being forfeited and returned to the owner, utilizing it is a fault. Possessing these three conditions, it is decreed to enter forfeiture. As for the twenty-five precepts among the ninety that also concern property matters but do not enter forfeiture, they lack one of the three conditions and cannot enter forfeiture. First, offenses arising from food: there are fourteen precepts. Before eating there is no offense to forfeit; only after eating does an offense arise, yet there is nothing left to forfeit; lacking the second condition, they belong to the ninety. Such as praising, spreading out, separate food, sufficient food, urging, unleftover, receiving delicacies, intoxicants, water with organisms, etc.—these are two food-related faults. Three, external property and gift through purification: these two lack the first condition, as their substance belongs to others, so they do not enter forfeiture. Thirty precepts lack the third condition and thus do not enter forfeiture: for instance, removing bed-legs and covering them has no method of forfeiture; white three robes, even after being forfeited, are still white and cannot be worn; as beds must have their ivory and horn truncated, broken apart, and the legs of the storage bed removed, so they do not enter forfeiture.
Second, doing it oneself versus instructing another: If one considers doing it oneself, although twenty-seven offenses are incurred, excluding the two washings and giving wool—giving wool is only a duṣkṛta, and the two washings are without offense because the Buddha did not prohibit them. Now, when it is said that one person incurs thirty in a single day, it encompasses both doing it oneself and employing others.
Third, distinction of body and speech: Among these thirty, carrying [wool] and using [it] are confined to the body; the rest encompass both body and speech.
Fourth, distinction between intrinsically wrong and prohibited by rule: Diverting goods belonging to the Saṃgha has the characteristic of intrinsic evil; all the rest are prohibitions by rule.
Fifth, whether an offense can be compounded or not: There are four precepts, namely carrying, using, and the two washings. Because this item currently exists and can readily be sought again, it can be compounded: as in having a bhikṣuṇī wash and dye twice, the rains-retreat robe, repeatedly using or carrying wool repeatedly transgressing—because the transgression is not distinct from the previous washing of robes, teasing of wool, etc., committing dyeing or beating on top of washing; beating is likewise. Hence it is said that causing to wash, dye, and beat are three naiḥsargikas. All other precepts cannot be compounded.
Sixth, the method of forfeiture and repentance: The kapok mattress is forfeited alone; all the rest are before persons, whether monastic or lay. The two jewels are [forfeited] before laypersons; the other precepts before monastics. Among monastics, it can be universal or specific: begging for an alms-bowl is restricted to the Saṃgha; the rest depend on greater or fewer persons.
Seventh, observance and transgression: There are eight precepts that encompass both observance and transgression: the five faults, the two separations, less than six years, etc. All the other precepts are solely positive observance and offenses of commission.
Eighth, spontaneous occurrence: There are fourteen precepts. The five faults, excluding delight: these four precepts, upon completion of the days, spontaneously become an offense. Receiving jewels, snatching robes, the two washings, begging for thread—in these precepts, as long as the deed is accomplished, among the three moral natures it also spontaneously becomes an offense. The rest have no spontaneous occurrence.
Below is the individual explanation.