四分律行事鈔資持記 1.403

1.403

結指中，上三句示通。若下，揀別。結界無第七，受差無第八，此存古解，疏中則標有人言。又云結淨地不唱相，故云等也。疏云：今解竝須具之；結界無欲，立緣顯之；受差無乞，豈不須告；結淨不唱，此不尋文；律云：應唱房名，其事極顯等。又云對首心念，亦須具十；如受衣法：一、五大上色，義加不成；二、事通兩界；三、口召對人；四、約界明集，有則對首，無則心念；五、前對相可；六、癡鈍非數；七、取欲非法；八、執衣言議；九、勅前審諦；十、答問可者。又如眾法心念，且舉說戒：一、商度時節，二、審諸界相，三、作法撾擊，四、約處無人，五、觀其和別，六、自量是非，七、獨集非欲，八、具理籌水，九、激動說緣，十、如緣作業。此且略引，廣在彼文。下指別法，應是《隨機羯磨》。

In "Concluding Reference": the upper three clauses show general application. The passage beginning 'If...' makes distinctions: establishing boundaries lacks the seventh; receiving an assignment lacks the eighth—this preserves an old interpretation, which in the *Commentary* is marked as 'some say'. It also says establishing a pure ground does not announce marks, hence it says 'and so forth'. The *Commentary* states: 'The present interpretation holds that all must be complete: establishing boundaries lacks desire (*chanda*), but conditions are established to manifest it; receiving an assignment lacks a request, but how could it not require an announcement? Establishing a pure ground without announcing—this fails to investigate the text; the Vinaya states: "One should announce the name of the rooms", which makes the matter extremely clear', and so forth. It also states that face-to-face and mental [rites] must also possess the ten. For example, in the rite of receiving robes: 1. the five great proper colors—if improperly augmented, it is invalid; 2. the matter applies to both boundaries; 3. orally addressing the counterpart; 4. clarifying the assembly according to the boundary—if present, then face-to-face; if absent, then mental; 5. the counterpart's demeanor is suitable; 6. the foolish and dull are not counted in the number; 7. taking desire (*chanda*) is contrary to the Dharma; 8. holding the robe and declaring deliberation; 9. enjoining the counterpart to examine closely; 10. answering the question suitably. Again, as in communal mental [rites], taking poṣadha as an example: 1. deliberating the time; 2. examining all boundary marks; 3. striking the signal according to rule; 4. checking that there are no people in the area; 5. observing whether they are harmonious or separate; 6. assessing for oneself correctness and error; 7. assembling alone without desire (*chanda*); 8. fully preparing tally sticks and water according to principle; 9. rousing the conditions for recitation; 10. performing the act in accordance with conditions. This is a brief citation; it is elaborated in that text. Below, referring to specific legal procedures should be the *Suiji jiemo*.