四分律行事鈔資持記 1.212

1.212

案下分題，集僧即目能集，謂作相軌度；通局即召所集，謂約界用人。是則集僧不收通局，通局得兼集僧，此即〈羯磨篇〉中三四兩緣合為一篇耳。又解，集謂能集，即是軌度；僧屬所集人，即下用僧分齊；通局目所集處，即下界之分齊。並如文中。古記並云〈標宗〉是僧體，〈集僧〉已下明僧用。此由不識僧體，故此妄判。且《業疏》廣明僧體，正取四人假用，何甞以戒為體；用彼決此，不攻自破。故今科判，迥異前修；〈標宗〉止是勸學；〈集僧〉已下，始明行事。若爾，鈔文無處明僧體耶？答：此篇下科用僧分齊有文明體，如後所辨。

Examining the subheadings below, "assembling the saṅgha" designates that which can assemble, meaning the procedures and regulations for giving signals; "universal and restricted" designates that which is assembled, meaning deploying persons according to boundaries. Thus, assembling the saṅgha does not subsume universal and restricted, whereas universal and restricted can encompass assembling the saṅgha; this is simply the combining into a single chapter of the third and fourth conditions from the "Chapter on Karmas". Another explanation is: "assembling" refers to that which can assemble, which is the regulations; "saṅgha" belongs to the persons assembled, which is the demarcations of deploying the saṅgha below; "universal and restricted" designates the place where they are assembled, which is the demarcations of the boundaries below. All are as found in the text. The ancient commentaries all state that "Setting Forth the Tenets" is the essence of the saṅgha, and from "Assembling the Saṅgha" onward explains the function of the saṅgha. This was an erroneous judgment due to not understanding the essence of the saṅgha. Furthermore, the *Karma Commentary* extensively explains the essence of the saṅgha, taking precisely the nominal function of the four persons; how could it ever take the precepts as the essence? Using that to resolve this, [their claim] collapses on its own. Therefore, the present outline and analysis differs greatly from previous masters: "Setting Forth the Tenets" merely encourages study; from "Assembling the Saṅgha" onward, one begins to explain active transactions. If so, is there nowhere in the text of the Manual where the essence of the saṅgha is explained? Answer: Below in this chapter, under the section on the demarcations of deploying the saṅgha, there is text clearly explaining the essence, as will be distinguished later.