四分律行事鈔資持記 1.368

1.368

問中。以僧事多別，如受懺等即法便成，則不在言；若說恣亡物德衣之類，羯磨雖成，事容未竟，故有是問。答中，初句直判。故下，引決。二律開意，並防失欲。疏云：若但經白，時節可知，何勞略也。（自恣減眾，文略意同。）故知下，結成。所以然者，一欲濟卒緣，義無長久故；二欲是開教，開必須制故；三前緣若在，容可再傳故。

In the question: Because Saṃgha transactions are diverse—for instance, conferring [ordination] or repentance and the like are valid as soon as the rite is performed, which goes without saying—if it is poṣadha, pravāraṇā, property of the deceased, the kaṭhina robe, and such matters, although the karmavācanā is accomplished, the transaction might not yet be completed; hence there is this question. In the answer: The first sentence gives a direct determination. "Therefore..." below cites [texts] to decide. The intent behind the exceptions in the two Vinayas is in both cases to guard against the loss of chanda. The commentary states: If it were merely undergoing the motion [jñapti], the time period could be known; why bother to abbreviate it? (For pravāraṇā with a reduced assembly, the text is abbreviated, but the intent is identical.) "Therefore one knows..." below concludes the point. The reasons for this are: first, chanda is to relieve sudden emergencies, and fundamentally does not last long; second, chanda is an exceptional teaching, and an exception must be accompanied by restrictions; third, if the prior circumstance still persists, it allows for being conveyed again.