四分律行事鈔資持記 1.338

1.338

斥世中，初指非。多慢即心非。妄行是事非。斯法即欲。（有準《尼鈔》是慢說戒羯磨法者，彼此別致，不可一例。）謂下，釋相。言無病者，此約牒緣者為言。令下，顯過，初明與欲人過。令傳至僧，成教人業。據理，初與時，前對不知亦得三罪。所下，出受欲人過。由知不實，自他同犯。言三罪者，即上三妄。今不牒緣，則無初妄。必若體淨，亦無第二。不欲言欲，定有可知。後二句訶誡。《尼鈔》問云：無病既不合說，得成法事否？答：成。前人自有妄語之罪。

Under "Reprimanding the World," it first points out the error. "Much arrogance" is an error of mind. "Errant practice" is an error of matter. "This procedure" refers to chanda. (Some rely on the Nun's Manual to say this is slighting the karmavācanā procedure for reciting the precepts, but their applications are distinct and cannot be treated alike.) From "Saying" onward, it explains the mark. The statement "having no sickness" is said with respect to setting forth the conditions. From "Causing" onward, it reveals the fault, first clarifying the fault of the one giving chanda. Causing it to be transmitted to the Saṃgha constitutes the karma of instructing others. According to principle, when first giving it, even if the one addressed does not know, he also incurs three offenses. From "The one..." onward, it shows the fault of the one receiving chanda. Because of knowing it is not true, oneself and the other offend equally. The "three offenses" refer to the three falsehoods above. If one does not now set forth the conditions, there is no first falsehood. If the essence is indeed pure, neither is there a second. Saying one has chanda when one does not have chanda definitely exists, as can be known. The final two lines are reprimands and admonitions. The Nun's Manual asks: "Since one without illness should not declare it, is the ritual transaction valid?" Answer: "It is valid. The preceding person naturally incurs the offense of lying."