四分律刪繁補闕行事鈔 1.220

1.220

且列三位，言三名者：心念法者，事是微小；或界無人，雖是眾法及以對首，亦聽獨秉，令自行成，無犯戒事。發心念境，口自傳情；非謂不言，而辨前事。《毘尼母》云：必須口言，若說不明了，作法不成。言對首者，謂非心念之緣；及界無僧，並令對首。此通二三人或至四人，如下說也。謂各共面對，同秉法也。言眾法者，四人已上，秉於羯磨，此是僧之所秉，故云眾法。上略明相，今曲枝分，則有八種。

First, the three ranks are laid out. As for what the three names refer to: regarding the mental-intention rite, the matter is minor, or there is no one in the boundary; even though it is a communal rite or face-to-face [rite], one is also permitted to perform it alone so that one's own practice is accomplished and there is no offense of precept-breaking. One arouses the mind to focus on the object, and verbally conveys the intent oneself; it does not mean that the aforementioned matter is settled without speaking. The *Vinayamātṛkā* states: 'One must speak with the mouth; if the pronunciation is indistinct, the performance of the rite is invalid.' As for face-to-face: this refers to circumstances not suited for mental intention; and when there is no saṃgha in the boundary, they are all directed to perform it face-to-face. This applies to two or three persons, or up to four persons, as explained below. It means facing each other mutually to perform the rite together. As for communal rites: four persons or more perform the karman; this is performed by the saṃgha, hence it is called a communal rite. The above has briefly explained the characteristics; if now divided in detailed branches, there are eight kinds.