四分律行事鈔資持記 2.1427

2.1427

事希者，於凡無用，非鈔意故。今略明之，五緣成犯：一見諦學家（餘凡有信，應可犯吉。），二僧作法制（佛令白二制斷，故知無法不犯。），餘三緣同上下戒。不犯者，若先請，若病，若從他受，若白二法解等。今下，因示誡誥，初出過。準下，申誡。然今末世，雖非聖家；招譏無異，故令節約。

As for 'rare occurrences', they are of no practical use to ordinary persons and not the intent of the Manual. Now it is briefly clarified: five conditions constitute an offense: 1. A family of learners who have seen the Truth (for other ordinary people with faith, it should be a duṣkṛta). 2. The Saṅgha performs a legal procedure to institute the prohibition (the Buddha ordered a jñaptidvitīyā karmavācanā to prohibit and cut it off; thus we know that without the legal procedure there is no offense). The remaining three conditions are the same as the precepts above and below. Non-offenses: if previously invited; if ill; if received from someone else; if the jñaptidvitīyā procedure has been released, and so forth. From 'Now' downward, on this basis it presents an admonition: first pointing out the fault. From 'according to' downward, it presents the admonishment. Yet now in the degenerate age, although families are not noble saints, inviting criticism is no different; therefore, restraint is enjoined.