四分律行事鈔資持記 1.263

1.263

別列中。別位易解，略而不明。此篇集僧，且據大眾。初四人者。疏云：僧雖有四，體相分二。初一為體，非四不名為僧。後隨事分，故有三別。文中且舉說結；其實百三十四法中，除上五種，餘並四人作之。五人中，初示本宗。邊受二法，教授白召，戒師對問，自恣白和，唯此三白，是五人用。若約僧體，四人能辦；但由事緣相假，非五不成；故四外加一，為五人僧；邊受白四，還四人攝。若下，次取他部。本宗受懺，亦止四人；今依《祇律》加入五中。彼云：五眾羯磨者，自恣邊受一切尼薩耆是也。十人者。疏云：中國僧多，前受生慢，故倍前五為十人僧。二十人者。二篇隣重，犯悔情浮，故倍中受，為二十人僧。準疏問曰：受開邊五，例準出罪亦應開十？答：受是生善，開之有益；出罪滅惡，開則增過；餘廣如彼。

In the specific enumeration: the specific positions are easy to understand, so they are abbreviated and not explained. This chapter on gathering the Saṅgha relies for the moment on the great assembly. As for the first, the four-person Saṅgha: The Commentary states, "Although the Saṅgha has four [categories], its essence and marks are divided into two. The first one is the essence, for without four it is not called a Saṅgha. The latter [three] are differentiated according to affairs; hence there are three distinctions." In the text it only mentions poṣadha and sīmā-bandha; yet in reality, among the one hundred and thirty-four karmans, except for the above five kinds, all the rest are performed by four persons. In the five-person [Saṅgha], it first shows its own school. In ordination in the borderlands there are two acts: instruction with jñapti summoning, the precept master confronting and questioning; and the jñapti for harmonious concord at pavāraṇā. Only these three jñaptis are used by five persons. If one considers the essence of the Saṅgha, four persons are able to accomplish it; but because the circumstances of the affair depend on one another, it is not accomplished without five. Therefore, one is added outside the four to make a five-person Saṅgha; the borderland ordination jñapticaturthī karmavācanā is still subsumed under four persons. Next, from "if" onward, it draws upon other schools. In our own school, accepting deśanā is also limited to four persons; here, following the Mahāsāṃghika-vinaya, it is added into the five. That text says: "Karmans of five assemblies are pavāraṇā, borderland ordination, and all naiḥsargika [pāyattikas]." As for the ten-person [Saṅgha]: The Commentary states, "In the Central Region there are many monks; if ordained as before, arrogance would arise; hence the previous five are doubled to make a ten-person Saṅgha." As for the twenty-person [Saṅgha]: The two chapters are adjacent to the grave [offenses], and the disposition of those confessing offenses is frivolous; hence the Central Region ordination [quorum] is doubled to make a twenty-person Saṅgha. In accordance with the Commentary, it asks: "If borderland ordination is exempted for five, by analogy should not absolution from offenses also be exempted for ten?" Answer: "Ordination gives rise to good, so exempting it is beneficial; absolution from offenses extinguishes evil, so exempting it would increase fault. The rest is fully explained there."