四分律刪繁補闕行事鈔 1.245

1.245

二明通塞者。單白文中，第一、第三、第五文義，通一百三十四法，更無增減。第二、第四句，由各隨事，故稱緣而牒；文隨事顯，故限局也。義存告眾，決判成就，故通一切。就羯磨中，大德僧聽，誰諸長老忍，不忍者說，僧已忍下，文義俱通白二、白四。中間牒緣牒事，隨機不同。文局義通，類之可解。若鏡此義，得緣便作，不須看文；不了前緣，誦文亦失。

Second, explaining the universally applicable versus specific: in the text of the simple motion, the text and meaning of the first, third, and fifth clauses are applicable across one hundred and thirty-four rites, with no further additions or subtractions. The second and fourth clauses vary according to each specific matter, and thus name the condition and reiterate it; as the text becomes manifest according to the matter, it is restricted and specific. In that its meaning lies in announcing to the assembly and decisively determining the accomplishment, it is universally applicable to all. Regarding the karman proper, 'Let the venerable saṃgha listen', 'whosoever of the elders consents', 'let him who does not consent speak', and from 'the saṃgha has already consented' downward—both text and meaning apply universally to the one motion and one proclamation, and the one motion and three proclamations. The intervening reiteration of conditions and matters varies according to the specific occasion. The text is restricted but the meaning is universally applicable; by analogy it can be understood. If one reflects on this principle clearly, when the occasion arises one can perform it immediately without needing to read the text; but if one does not comprehend the background conditions, reciting the text will also result in error.