四分律行事鈔資持記 1.827

1.827

二中。《疏》云：衣鉢名字，泛顯之詞，以通言路耳。陶，化也。前下，示衣。若下，定加持前後。諸部，通指二律，並在受前；此處，即依《五分》；在眾，謂壇上，即出《僧祇》。或下，示古所傳，乃在受後；隨兩存者，此猶未決。若準《業疏》，定依《五分》，彼云：豈同古人雷同受後。今時別立持衣闍梨，餘處前受，理雖無爽，然非祖意。并下，示鉢。

In the second: The Commentary says: The names of robes and bowl are terms used generally to open the path of speech. 'Tao' means to transform. From 'before' downwards, it shows the robes. From 'if' downwards, it determines the precedence of adhiṣṭhāna. 'The various Vinaya lineages' refers generally to the two Vinayas, both being before reception; 'this place' relies on the Mahīśāsaka-vinaya; 'in the assembly' means on the platform, which comes from the Mahāsāṃghika-vinaya. From 'or' downwards, it shows what was transmitted of old, which was after reception; 'retaining both options' means this has not yet been resolved. If based on the Karma Commentary, it definitely follows the Mahīśāsaka-vinaya, which says: 'How could one blindly follow the ancients in receiving afterward?' Nowadays, establishing a separate robe-holding ācārya to receive beforehand elsewhere, though theoretically unobjectionable, is not the Patriarch's intent. From 'and' downwards, it shows the bowl.