四分律行事鈔資持記 1.716

1.716

引勸中，初三句通示。言諸師者，以《傳》中所述僧伽跋摩，既是西僧；例知皆爾，故總指之。故下，正引。即《梁高僧傳》。宋元嘉十一年，祇桓寺慧照於跋摩重受大戒，駕船江中。人問者，即慧義法師。難曰：布薩僧事，常在寺內；及論受戒，何出邑外？答下，並跋摩語，初示所疑。別眾非法者，或本結時，僧有乖別；或今受時，界無分齊，致有別眾。餘下，答寺內布薩。夫下，答出外受戒。前云尊重，蓋指此也。脫，猶略也。

In citing [them] to encourage [others], the first three clauses provide a general indication. The words "the various masters" are used because the Saṅghavarman described in the Biographies was an Indian monk; by analogy we know they were all like this, hence they are referred to collectively. From "Therefore" downward, it cites directly. This is the Liang Biographies of Eminent Monks. In the eleventh year of the Yuanjia reign of the Song, Huizhao of Jetavana Monastery re-received the full precepts under [Saṅgha]varman on a boat in the river. The person who questioned him was Dharma Master Huiyi. He challenged: "Saṃgha transactions such as the poṣadha are always held inside the monastery; when it comes to conferring the precepts, why go outside the settlement?" From "He replied" downward are all the words of [Saṅgha]varman, which first show what was doubted. "An improper transaction by a fractional assembly" means that either at the time of the original delimitation the Saṃgha had discord and division, or at the time of receiving [the precepts] now the boundary lacked definite limits, resulting in a fractional assembly. From "The rest" downward answers regarding the poṣadha inside the monastery. From "Now" downward answers regarding going outside to receive the precepts. The previous mention of "respectful and solemn" refers to this. "Tuò" (脫) is like "omission" (略).