四分律行事鈔資持記 1.375

1.375

《僧祇》後五。正出欲法。多種者，彼有十一，如後續引。初人，疏云能所俱非；二即受者非法；三即與者非；四即愚教失。（彼因病人與欲已，聞僧中有好大德來，入眾聽法；久疲默出；以先欲故，更不重說。疏云：以身到僧，前緣久廢，故須復說。）；五即難緣（彼云：若暴風雨、若火、若賊驚散故。）下句指廣，亦不全同。轉欲失（此一不同），宿欲失（此同明相出），與比丘尼，與沙彌（此二同《五分》），受者還戒（此同罷道），與者還戒（此亦不同）。

The latter five of the Mahāsāṃghika-vinaya directly present the procedure for chanda. "Multiple kinds" refers to eleven in that text, as cited consecutively below. For the first person, the commentary says that both the subject and object are invalid; the second is that the receiver is improper; the third is that the giver is improper; the fourth is loss due to ignorance of the teaching. (In that text, because a sick person, after giving chanda, heard that a venerable elder of high virtue had arrived in the Saṃgha, he entered the assembly to hear the Dharma; fatigued after a long time, he left silently; relying on his prior chanda, he did not declare it again. The commentary says: Since he arrived in person at the Saṃgha, the prior condition had long been voided, so it had to be declared again.); the fifth is due to distressful circumstances (that text says: if scattered in alarm due to violent storms, fire, or bandits). The phrase below points to the extensive listing, which is also not completely identical: loss by transferring chanda (this one is different); loss by overnight chanda (this is the same as the appearance of light); to a bhikṣuṇī, to a novice monk (these two are the same as in the Mahīśāsaka-vinaya); the receiver returning the precepts (this is the same as quitting the path); the giver returning the precepts (this is also different).