四分律行事鈔資持記 1.527

1.527

集僧中，初科，先出正解又二，初明標狹界寬。若下，二明標寬界狹。僧下，引證。從標不疑。避難者，彼第八云：一住處諸比丘，前安居後安居日已過，有難事起，若賊、若王難、若奪命、若破戒、若水多蟲、漉不能淨，欲至餘精舍避此諸難，故聽結之。有下，斥非，初出彼計。僧下，彼以明文為妨，故作強釋。為難緣者，顯非常途也。恐障礙者，攝處既廣，情容不同故。（舊記妄云古師謂《僧祇》難緣為惡比丘者，非。）準下，正斥。但彰無據。言準理者，疏云：雖在自然之外，非別所收；然作法文中通牒標內，擬成二同；唱時結時，別眾在內；律無開處，何得非別。

In [the section on] assembling the Saṃgha: in the first heading, it first presents the correct explanation, which again has two parts: first, clarifying that the markers are narrow and the boundary is wide. From "if..." onward, second, clarifying that the markers are wide and the boundary is narrow. From "the Saṃgha..." onward, it cites evidence. One follows the markers without doubt. As for "avoiding disasters," its eighth [fascicle] states: "For the bhikṣus of a dwelling place, when the days of the earlier and later rains retreats have already passed, and disastrous events arise—whether robbers, or royal oppression, or threats to life, or rupture of precepts, or water with many insects that cannot be purified by straining—and they wish to go to another vihāra to avoid these disasters, they are therefore permitted to consecrate it." From "some..." onward, it refutes the incorrect view: first, it presents their position. From "the Saṃgha..." onward, because they take the explicit text as an obstacle, they make a strained interpretation. Saying "on account of disastrous conditions" shows that it is not an ordinary situation. "Fearing obstruction" is because when the encompassed area is broad, intentions may differ. (The old record falsely claims that ancient masters considered the "disastrous conditions" in the Mahāsāṃghika-vinaya to be evil bhikṣus, which is incorrect.) From "in accordance with..." onward, it directly refutes them, merely showing it to be without foundation. As for "according to the principle," the Commentary says: "Although outside the natural [boundary], they are not included in a separate group; yet in the text of the legal act, all that is within the markers is uniformly cited, intending to achieve the twofold identity; when chanting and when consecrating, the separate assembly is within; since the Vinaya has no allowance for this, how can it not be a separate assembly?"