四分律行事鈔資持記 2.1084

2.1084

二就界中文有三節，初明食一處異。味同不犯。二若大界下，明一界兩院。布薩有無，請送須不。三若施主下，明俗士將食入界請僧之法，初明僧次。雖不揀擇，而人數有限，故云別請僧次。（或分二請，在文非便。）或將下，明別請，初示作法。自處不須者，謂二三處不互送也。取字合作請。設請下，明遮後成犯。若不爾下，方便離過。若作下，迷忘開法。僧中即布薩處。置上座頭者，表屬彼僧，示欲送往。若道遠者，彼云相去十拘盧（二十里也）。取食次行，表送彼僧故。

Second, concerning the boundaries, the text has three passages: first, clarifying that food is identical while places are distinct. When flavors are identical, there is no offense. Second, from "If in a great boundary..." onward clarifies two compounds within one boundary: whether there is poṣadha, and whether invitation and delivery are necessary. Third, from "If a donor..." onward clarifies the procedure for a layperson bringing food into the boundary to invite the saṃgha, first clarifying the monastic rotation: although there is no selection, the number of persons is limited, and hence it is called "specifically inviting the monastic rotation". (Or dividing it into two invitations is inconvenient in the text.) From "Or bringing..." onward clarifies specific invitation, first showing the procedure. "Not needing it in one's own place" means that two or three places do not send to one another. The character "qu" (to take) should properly be "qing" (to invite). From "If an invitation is provided..." onward clarifies that after withholding, an offense is constituted. From "If not so..." onward presents the expedient method to avoid the fault. From "If done..." onward presents the exception for confusion and forgetfulness. "Within the saṃgha" means the place of the poṣadha. "Placing it at the head of the senior monk" signifies that it belongs to that saṃgha, showing the intention to deliver it there. As for "if the road is distant", it says they are separated by ten krośas (which is twenty li). One takes the food according to order and walks, because this signifies delivering it to that saṃgha.