四分律行事鈔資持記 1.900

1.900

《僧祇》文為四節，初白師須不，上明少物不白。若下，明作務須白。紉，女隣反，索線也。有下，明師出轉白。師後來者，謂歸本處也。說前緣者，述前已白也。餘準此者，例通多事也。若弟子下，二誡資行施。亦由來白，故有斯誡。非堅法者，有漏世福，容謝滅故；若達法空，不取施相，成無漏善，則是堅法。若欲下，明出行白。若不下，明通白，染衣事中所攝多事，皆不須白。又如經營佛法僧事，隨舉總相一事白之，故云通耳。古記並立通白法云：從今清旦至明清旦所作一切事，白阿闍梨知；便謂晨朝白已，一日不須。此不出正教，妄生搆立。且《律》制白師，本取可不；但云一切，為是何事，如何量宜？況前引諸教多種白法，皆應無用。今猶行之，無知故也。

The Mahāsāṃghika-vinaya text has four sections. First, whether one must announce to the master: the above explains that minor matters need not be announced. From 'if...' downward, it explains that doing manual tasks must be announced. 'Ren' (紉, fanqie pronunciation nü + lin) means twining thread. From 'if there is...' downward, it explains that if the master has gone out, one announces in turn. 'When the master arrives later' means returning to his original residence. 'Stating the previous circumstances' means explaining that one had already announced it before. 'The rest follow this' exemplifies that this applies to many affairs. From 'if a disciple...' downward, the second section admonishes the disciple against practicing giving. This admonition is also given because he came to announce it. 'Things that are not firm' refers to worldly defiled blessings, which may pass away and perish; if one realizes the emptiness of dharmas and does not grasp at the marks of giving, bringing about undefiled goodness, then these are firm dharmas. From 'if wishing...' downward, it explains announcing when going out. From 'if not...' downward, it explains general announcements: the many tasks encompassed within the work of dyeing robes need not all be announced. Also, as when managing affairs of the Buddha, Dharma, and Saṃgha, one announces by casually bringing up the single matter of the general mark; hence it is called 'general.' The ancient commentaries uniformly established a procedure for general announcements, stating: 'From this clear dawn until tomorrow's clear dawn, all affairs done are announced for the ācārya to know.' They then claimed that having announced in the morning, one need not do so for the whole day. This does not come from authentic teachings and is fabricated without basis. Furthermore, the vinaya's institution of announcing to the master originally aimed at obtaining permission; if one merely says 'everything,' what matter is it, and how could it be properly assessed? What is more, the many procedures of announcement cited above from various teachings would all be rendered useless. That it is still practiced today is due to ignorance.