四分律行事鈔資持記 1.1185

1.1185

第四師者。疏云：近世諸師不加乞詞，依本直誦。（即同疏序云：即今一家依本直誦也。）舊指願師本者，且願出北齊，則非近世。問：前四中不列曇諦本者？答：同光師故，不復出之。問：既除乞詞，羯磨緣中應無正陳本意？答：疏明古師立緣增減，謂受日無乞，闕第八緣；祖師難云：受日無乞，豈不須告！準此，合行事時，受者應具儀至僧中告云：比丘某甲欲受十五日（若一月日）出界，為某事故，還來此中安居。白已，方可加法。（此為諸文多違，後進難曉，不免繁長。）

Regarding the fourth master, the Commentary states: 'Recent masters do not add words of supplication, but recite directly according to the text.' (This is identical to the Commentary's preface stating: 'Namely, our present tradition recites directly according to the text.') Those who previously identified this as Master Yuan's text are mistaken, for Yuan came from the Northern Qi, which is not 'recent'. Question: Why is Dandi's text not listed among the former four? Answer: Because it is identical to Master Guang's, it is not presented again. Question: Since the words of supplication are removed, shouldn't there be an absence of the formal presentation of the original intent in the condition of the karmavācanā? Answer: The Commentary clarifies ancient masters' additions and subtractions in establishing conditions, saying that because receiving days has no supplication, it lacks the eighth condition. The Patriarchal Master objected: 'If receiving days has no supplication, could it be that an announcement is not required?!' According to this, when carrying out the transaction, the recipient should adopt the proper deportment, go before the Saṅgha, and announce: 'Bhikṣu so-and-so wishes to receive fifteen days (or one month) to go outside the boundary; for such-and-such an affair, I will return to observe the retreat here.' Only after having announced this may the transaction be performed. (Because various texts conflict in many ways, making it hard for later students to understand, this inevitably becomes verbose.)