四分律行事鈔資持記 1.337

1.337

緣中為二，初簡非緣。犯戒非法，語略事含；通於一切治生邪命放逸縱怠，不應所列，並入非緣。要知欲法，事不得已，故曲開之。微涉濫委，無非背叛。重病舁至，教意可知。寄言學者，彌須競慎。不合者，遮未說也。不成者，斥已說也。若下，次明如緣，有六。律文欲法中本無塔事，《注羯磨》亦列五種；今準不與欲戒加之，彼云僧事塔寺事瞻視病人，並開與欲。上引正緣。而下示旁緣。出與欲後悔戒。非正制者，不出欲法故。僧受行者，示可取故。《僧祇》彼更有蘭若衣鉢（經營衣鉢），王賊禁閉並開。下句指略，有云《義鈔》，今見疏中。

Under "Conditions," there are two parts: first, excluding non-valid conditions. "Violating precepts and contrary to Dharma" has abbreviated phrasing but encompasses many matters; it broadly applies to all livelihoods of wrong livelihood, heedlessness, and indolence; anything that should not be listed falls into non-valid conditions. One must know that the procedure for chanda is a matter of last resort, so an exception was made adaptively. If it slightly touches on laxity and abuse, it is nothing other than rebellion. As for carrying a severely sick person [to the Saṃgha], the intention of the teaching is known. Conveying these words to scholars, they must be ever more cautious and prudent. "Not appropriate" prohibits what has not yet been declared. "Invalid" denounces what has already been declared. From "If" onward, it next clarifies proper conditions, of which there are six. In the Vinaya text, the procedure for chanda originally had no matters concerning stūpas, and the Annotated Karmavācanā also lists five kinds; now, following the precept on not giving chanda, it is added: that text says that Saṃgha matters, stūpa and monastery matters, and caring for the sick are all permitted for giving chanda. The above cites the primary conditions. From "And" onward, it shows secondary conditions, which come from the precept on regretting after giving chanda. They are not primary prescriptions because they do not come from the chanda procedure. "Practiced and accepted by the Saṃgha" shows that they can be adopted. In the Mahāsāṃghika-vinaya, there are also robes and bowls in an araṇya (managing robes and bowls), and detention by kings and bandits, all of which are permitted. The lower phrase indicates an abbreviation; some say it is the Meaning Commentary, but it is now seen in the Commentary.