四分律行事鈔資持記 1.329

1.329

三中，初明開立。文列二人，各示教意。今世教授入眾，先坐問和，後起秉法，名為坐和立秉；此由受戒法中止約總答，不出前和坐立之相，故致盲爭，至今未已；今應問曰：威儀立秉，本為敬僧；今輒先坐，豈得先倨後敬；鈔文明示不得輒坐，汝今坐和，豈非輒耶？儻能從理，不勞紛紜。二說戒師。若準《尼鈔》，亦不開之。彼云：如律眾大，開作轉輪高座說戒。未必立說得成，舊開立說，良恐不成。（準彼校今，猶循舊說，是知唯開白召一法。）自下，次明制坐。注中餘緣，謂開有病坐立非別。《業疏》云：若病在眾，如滅諍草覆中，兩眾伏地向羯磨人一心聽受；準此仰伏皆開，背是別相，是別是足；必堪同僧而故仰伏者，就開成別等。

Under the third [heading], it first clarifies the allowance to stand. The text lists two persons, each showing the intention of the teaching. In the present age, when the instructing [master] enters the assembly, he first sits to ask about harmony, and afterwards stands up to perform the ritual action; this is called "sitting for harmony and standing to perform." This is because in the procedure for receiving the precepts, it only speaks of answering collectively and does not set forth the preceding deportment of sitting and standing for harmony, thus leading to blind disputes that have not ceased to this day. Now one should ask: "Standing to perform the deportment was originally to venerate the Saṃgha; now if you abruptly sit down first, how can you first be arrogant and later respectful? The text of the Manual clearly shows that one must not sit abruptly; if you now sit for harmony, is that not abrupt?" If one can follow reason, there will be no need for confusion. Second, the poṣadha master. If one relies on the Nun's Manual, neither is it permitted. That text says: "According to the Vinaya, if the assembly is large, it is permitted to make a revolving high seat to recite the precepts. Reciting standing is not necessarily valid; the old allowance of reciting standing is genuinely feared to be invalid." (Collating the present text against that one, it still follows the old explanation, so one knows that only the single procedure of the jñapti-call is permitted [standing].) From "below" onward, it next clarifies the prescription of sitting. "Other circumstances" in the note means the allowance that for the sick, sitting or standing is not divisive. The Karma Commentary says: "If a sick person is in the assembly, as in covering with grass for settling disputes, both assemblies lie prostrate on the ground facing the karmavācaka, single-mindedly listening and receiving; according to this, facing up or down is permitted, but turning the back is a mark of division, being divisive yet counted in number; if one is fully capable of conforming to the Saṃgha yet intentionally lies facing up or down, based on the allowance it becomes divisive," etc.