四分律行事鈔資持記 1.878

1.878

師通多種，今局二位，一得戒和尚，二依止闍梨；餘並一席作法，不論相攝。資，取也。即目弟子取學於師。若據沙彌，亦依二師；行法大同，相攝無異，然此所明專約具戒；縱容相涉，非是正意。言相攝者，括下一篇，不出三種；一約心者，謂父子想；二法三財，互相濟故。問：此無羯磨，那屬上卷。答。計此合入〈受戒篇〉中，所以《律》文合為一聚；約前所攝，故同眾行。但事繁行廣，故兩分之。

Masters generally comprise multiple types, but here they are restricted to two stations: first, the upādhyāya from whom precepts are obtained; second, the niśraya-ācārya. All others merely perform rituals at a single assembly and do not concern mutual integration. 'Disciple' (zī) means to take: that is, it designates the disciple taking instruction from the master. If considering śrāmaṇeras, they also rely on two masters; their practices are largely identical, and their mutual integration does not differ; however, what is clarified here is exclusively restricted to the full precepts. Incidental references to one another are not the primary intent. As for the term 'mutual integration,' summarizing the following chapter, it does not go beyond three types: first, regarding the mind, meaning thoughts of father and son; second, the Dharma; and third, material goods, because of their mutual assistance. Question: Since this lacks a karman, why does it belong to the upper fascicle? Answer: In principle, this should be included in the 'Chapter on Receiving Precepts,' which is why the Vinaya text combines them into a single group; in terms of what is subsumed previously, it thus shares the communal practices. But because the matters are numerous and the practices broad, they were divided into two.