四分律刪繁補闕行事鈔 1.138

1.138

上已明其來集，而用僧須知應法。若託事無違，雖非僧體而堪成僧用；必於緣差脫，不妨清淨入非僧攝。以此二途，故當料簡；使是非兩異，取捨自分焉。就中例四：初明體是應法，於事有違，故不足數。二體境俱非，雖假緣亦不足數。三體非僧用，於緣成足。四約緣有礙，不妨成法少分不足。

Above, their coming together has already been explained, but in employing a saṃgha, one must know what conforms to the Dharma. If, in relying on the affair, there is no violation, then even if an individual does not possess the essence of a saṃgha, they are qualified to fulfill the function of the saṃgha. If, through an error or omission in conditions, they unavoidably fall outside the saṃgha, their purity is not compromised by their inclusion among non-saṃgha members. Because of these two avenues, one must discriminate between them, so that right and wrong are distinguished and accepting or rejecting is naturally clear. Within this, four cases are set forth: First, explaining where the essence conforms to the Dharma, but there is a violation in the affair, so the person does not make up the quorum. Second, where both essence and object are improper, so even if relying on external conditions, the person still does not make up the quorum. Third, where the essence does not fulfill the saṃgha's function, yet under certain conditions it succeeds in making up the quorum. Fourth, where with respect to conditions there is an obstruction, which does not prevent the act from being accomplished though to a minor degree they fail to make up the quorum.