四分律刪繁補闕行事鈔 3.403

3.403

四明隨戒相。沙彌行事，法用同僧；羯磨一法，不在數例；自餘眾行，並制同修。如說戒自恣，既是常行，不得別眾；約盡界集，自然遠近，亦同僧法。《明了論》中，乃至優婆塞，亦有別界別施。所對之人，昔用比丘。今解不然。各別有法，兩不足數，不可通用，還以沙彌為對；無者，同僧心念也。《五百問》中，無沙彌，大比丘亦同作法。亦隨所存。

Fourth, clarifying the marks conforming to the precepts. In practical affairs, the method and usage for a śrāmaṇera are identical to those of monks; the single procedure of karman is not included in this category; all other community practices are regulated to be cultivated identically. For instance, upoṣadha recitation and pravāraṇā, being regular practices, must not be performed in a separate saṃgha; regarding assembling throughout the boundary, naturally far or near, it is also identical to the saṃgha's rules. In the Vinayavibhāṣā, even upāsakas have separate boundaries and separate distributions. As for the counterpart person, formerly bhikṣus were employed. The current understanding is not so. Each has their distinct rules, neither qualifies for the other's count and they cannot be used interchangeably; one should instead take another śrāmaṇera as the counterpart; if there is none, it is performed mentally as in the saṃgha. In the Five Hundred Questions, if there is no śrāmaṇera, a great bhikṣu may also participate in the procedure. This also depends on what one follows.