四分律行事鈔資持記 1.562

1.562

示餘三中。初謂一處有食無法，一處有法無食；各解同結，自他相濟，名為法食二同界。二謂二俱有食，一處有法，名法同食別界。（此二并上人法二同，即三種大界。）三謂二俱有法，一處無食，名食同法別界。為下，別釋第三，初示開意。言守護者，不令彼處僧散寺廢故。四方唱和者，顯非結界；而前標云三種界者，以利養相通，義同一界；下云開結，意亦同之。疏云：本非結界，因前同別，故有事來；末下，傷今不行。殆，將也。必下，勸令遵奉。

In pointing out the remaining three: The first means that one place has food but lacks Dharma, while the other place has Dharma but lacks food; each revokes and jointly binds, mutually assisting self and other, which is called a boundary sharing both Dharma and food. The second means that both have food, but only one place has Dharma, which is called a boundary sharing Dharma with separate food. (These two together with the above [boundary] sharing both persons and Dharma constitute the three kinds of great boundaries.) The third means that both have Dharma, but one place lacks food, which is called a boundary sharing food with separate Dharma. From “for” onward, it separately explains the third: first, indicating the purpose of the exception. “Guarding and maintaining” means preventing the saṅgha there from dispersing and the temple from falling into ruin. Proclaiming and echoing in the four directions demonstrates that this is not binding a boundary; yet previously designating them as “three kinds of boundaries” is because their material offerings are shared, meaning they are functionally equivalent to a single boundary; the subsequent mention of “permitting binding” shares the same meaning. The Commentary states: “Originally this is not binding a boundary; it is due to the previous commonalities and distinctions that an occasion arises.” From “the end” onward, it laments that it is not practiced today. Dai means soon / almost. From “must” onward, it exhorts compliance.