四分律刪繁補闕行事鈔 1.238

1.238

次釋羯磨正文，令知綱要，識解通塞；若不具明見，增減一字，謂為法非。然其非相，唯在一字；然須知處所，不得雷同。或依文謹誦，曾不改張有無；或第二第三，亦隨略說；或無文稱事、有文無事、俱有俱無、未能增減，致使旁人加改，重增昏亂；或復闇誦，不入心府，臨事致有乖違，於即對眾之中，執文高唱。如斯等事，呈露久聞，豈不以愚癡不學，自受伊責。亦有轉弄精神，觀事乃同於法，而人事兩緣，冥逾夢海；量時取法，全是師心。照教，教稱不成；結罪，罪當深罰。是以同法之儔，幸宜極誡。若作羯磨人，要須上座。故律云：應作羯磨者，若上座次座；若上座不能，當出言語，持律者作。已外不合。今正釋文，且就說戒單白及受戒羯磨，具解二文。餘則例解。

Next, the standard text of the karman is explained, so that the essentials may be known, and its valid applications and obstructions understood. If one lacks clear insight, one may add or drop a single character and call it an invalid rite; yet the mark of invalidity may indeed lie in a single character, though one must know its location and not confuse different cases. Some scrupulously chant according to the text, never altering or adjusting what is present or absent; some, at the second or third [proclamation], abridge the recitation; some recite without text while stating the matter; some have text but no matter; some have both or lack both, yet fail to add or subtract, thereby causing bystanders to make additions and corrections, further increasing confusion; or again, some recite from memory without having taken it to heart, so that when encountering the affair inconsistencies arise, whereupon, right in front of the assembly, they hold up the text and chant aloud. Matters such as these have long been openly displayed and heard; is it not because through foolishness and lack of study they bring such blame upon themselves? There are also those who play clever, viewing the matter as identical with the rite; yet the two conditions of persons and matters are as dark to them as a sea of dreams. Sizing up the time to select the rite, it is entirely their own self-willed mind. Examined against the teaching, the teaching pronounces it invalid; assessing the offense, the offense incurs severe penalty. Therefore, peers of the same Dharma should indeed exercise the utmost caution. As for the person who performs the karman, he must be a senior seat (thera). Thus the Vinaya states: 'One who is to perform the karman must be the senior seat or the next seat; if the senior seat is incapable, he should speak the words and a Vinaya-master shall perform it.' Any other is not permitted. Now, formally explaining the text, we shall take for the moment the simple motion for the upoṣadha recitation and the karman for upasampadā, fully explaining both texts. The rest can be understood by analogy.