四分律行事鈔資持記 1.353

1.353

說欲中，初為他分二，前儀，後法。若為他傳，待索方說。兼他自說，不必待索；由緣來不時，不可定約；如便利卒患，可待問耶！具威儀者，如下所決。法中。初句告眾同聽，次句牒彼人名；我下一句，傳初受辭；彼下二句，牒應僧也。若下，示總說。《僧祇》不得至四，本宗唯多無在，但於次句總牒諸名。若不記者，當云我受眾多比丘欲清淨。疏云：此據迷忘，必思審者，不得籠通。

In speaking chanda: The first part, for others, is divided into two: first the deportment, then the method. If transmitting for another, one waits to be asked before speaking. If speaking for both another and oneself, one need not wait to be asked; because the circumstance comes unpredictably, it cannot be fixed by rule—if one suddenly suffers urgency to relieve oneself, can one wait to be questioned? Complete in deportment is as decided below. In the method: The first sentence calls upon the assembly to listen together; the next sentence cites that person's name; the sentence "I..." transmits the initial statement of reception; the two sentences below "that..." cite responding to the saṅgha. From "If..." onward shows speaking collectively. In the Mahāsāṃghika one may not reach four persons; in our own school, a greater number does not matter, but in the next sentence one must collectively cite all the names. If one does not remember them, one should say: "I have received the chanda and pariśuddhi of multiple bhikṣus." The Commentary says: "This is based on confusion and forgetting; one who definitely reflects and examines must not be vague."