四分律行事鈔資持記 1.376

1.376

《十誦》三人。疏云：《四分》覆法，明言非數，豈合持也。（準同〈足數〉，合有正行四人也。）總前諸部，共四十九人。對前〈足數〉，料簡差別。癡邊重病瘂聾等，義無與他，故不論失。受已，瘂聾及睡定等人，雖不滿數，自成持欲。樹上比丘，枝委外地；在外則同前出界，在內則相中乖別，二種並失。四羯磨人不失，可知。應作四句：一是足數，非持欲（覆藏等人，足生善故。）；二非足數，是持欲（即睡定人）；三俱非（如上多人）；四俱是，可知。

The three persons of the Daśādhyāya-vinaya: The commentary states: "The concealed procedure of the Dharmaguptaka-vinaya explicitly says that they do not count towards the quorum; how could they be fit to hold [chanda]?" (By analogy with "quorum," there should be four persons undergoing formal probation.) Totaling the previous various schools, there are altogether forty-nine persons. Contrasting them with the previous "quorum," we distinguish the differences. The foolish, those on the verge, the severely ill, the mute, the deaf, and so forth, fundamentally cannot give to others, so loss is not discussed for them. After receiving it, the mute, the deaf, those asleep, those in meditative absorption, and the like, although not completing the quorum, themselves successfully hold chanda. As for a bhikṣu on a tree whose branches hang over outside the precinct: if he is on the outside, it is identical to the aforementioned leaving the boundary; if he is on the inside, the marks are discordant and distinct; in both cases it is lost. That the four persons of the karmavācanā do not lose it can be known. Four propositions should be formed: 1. Counting towards the quorum but not holding chanda (those who conceal offenses and the like, because they suffice to generate goodness); 2. Not counting towards the quorum but holding chanda (namely, sleeping persons and those in meditative absorption); 3. Neither (like the many persons above); 4. Both, which can be known.