宗四分比丘隨門要略行儀 1.29

1.29

懺主應語（彼言）長老自識知是罪相不（彼應答云）識懺主（又言）當自責汝心深生厭離。答云可爾（小者云頂戴持）此對長衣說竟。自餘戒等可以例知。次明還財物法（是三十戒中長衣一日衣長鉢七日藥急施過後等總有五戒。並須經宿還之。日餘戒等並即坐還之。若或共此五戒中種類同捨者亦可相從經宿。唯除離三衣六年臥具等　合捨者不須經宿定。即坐還之。若借他三衣摧受得成受持。若離宿失受持犯波逸提罪。但懺其罪衣既是他物不合捨之。應知）。

The confessor should speak (to him, saying:) "Does the elder himself recognize the characteristics of this offense?" (The other should answer, saying:) "I recognize them." The confessor (again says:) "You should reproach your mind and give rise to deep revulsion." The answer is: "It is well." (A junior says: "I will uphold it respectfully.") This concludes the explanation concerning extra robes. The remaining precepts may be known by analogy. Next, explaining the method for returning property (Among these thirty precepts, five precepts in total—extra robes, a one-day robe, an extra alms bowl, seven-day medicine, and [keeping robes given in] urgent gift past the time—must be returned after passing a night. The remaining precepts are all returned immediately while seated. If articles of the same category as these five precepts are forfeited together, they may also follow them in passing a night. Only separated three robes, six-year rugs, and the like, which ought to be forfeited, definitely do not need to pass a night; they are returned immediately while seated. If one borrows another's three robes and successfully performs their formal determination, if one is separated from them overnight, one loses their formal determination and commits a prāyaścittika offense; one only deśanās the offense; since the robes are another's property, it is not appropriate to forfeit them, as should be understood).