四分律刪繁補闕行事鈔 1.171

1.171

二解成不者。若別犯下四篇，是別眾攝。別犯初篇，縱謂淨想，亦成法事；終是體壞，無任同住。文云：無比丘，有想，羯磨成，而犯罪。以心不同。審知有犯，隨意別之。十三難人、尼等四人、三舉、三狂等，并聾瘂之類。或本非是僧、或中途被罰、形差、病報，緣礙故開。凡此等人，未論足別。若對首作法，前境濫真，例取僧中。

Second, explaining validity and invalidity. If someone individually commits [an offense of] the lower four classes, it is subsumed under a separate saṃgha. If someone individually commits [an offense of] the first class (pārājika), even if [the saṃgha] holds the notion of purity, the legal act is still accomplished; nevertheless, his precept essence is ultimately ruined, and he is unfit to dwell together [with the saṃgha]. The text states: 'If there are no bhikṣus [validly present], but there is the notion [that they are valid], the karman is valid, yet one incurs an offense.' This is because the mind does not concur. If one definitively knows there is an offense, one may separate from them at will. The thirteen persons disqualified by obstacles (antarāyika-dharma), the four classes including bhikṣuṇīs, the three kinds of suspended persons, the three kinds of mad persons, etc., along with the deaf and mute: some were originally not monks, some were punished mid-way, or have divergent bodily forms, or karmic afflictions, and are permitted [to be absent from the count] due to these obstructive conditions. All such persons are not yet discussed in terms of fulfilling the quorum or constituting a separate saṃgha. If it is a ritual performed face-to-face (mukhībhāva), and the preceding object [person] is confused with a true [monk], it is handled analogously to being within the saṃgha.