四分律行事鈔資持記 1.331

1.331

欲法有三。在屏對首，能對名與欲，所對名受欲，對眾正陳名說欲。今但云受者。一取欲本意，為遣他傳。二初傳後說，並在受人；一標受欲，通攝初後。三觀緣受法，持詣僧中，是非成否，並歸受者。文中可見。問：自然界中得受欲否？答：不得。若爾，對首別法，何局法地？答：初雖別法，終成僧事。唯此一法異餘對首，所以下云界外受不成等。篇中大判不出二門，一緣、二法。各有是非。故以命題。

The procedure for chanda is threefold. Privately face-to-face, the one who can convey it is called "giving chanda," the one addressed is called "receiving chanda," and setting it forth properly before the assembly is called "declaring chanda." Now it only says "receiving" because: first, it captures the fundamental intent of chanda, which is to send another to transmit it. Second, the initial transmission and the later declaration both rest on the receiver; designating it once as "receiving chanda" covers both beginning and end. Third, observing the conditions to receive the ritual, carrying it to the Saṃgha, whether right or wrong, valid or invalid, all comes down to the receiver. This is visible in the text. Question: Can one receive chanda within a natural boundary? Answer: One cannot. If so, why is a face-to-face separate procedure restricted to a ritual ground? Answer: Although at first it is a separate procedure, it ultimately completes a Saṃgha transaction. Only this single procedure differs from other face-to-face ones; that is why it says below that receiving it outside the boundary is invalid, etc. The broad division within this chapter does not exceed two doors: first, conditions; second, the procedure. Each has its validity and invalidity. Thus it is named.