四分律行事鈔資持記 2.2199

2.2199

明儀式中，初引《善見》明稱召。大小不同者，此亦一往以分；若就通相，德重為長，臘高名老。次明禮法。初《四分》。明大小具缺，小者於上座具五，上座於小者但四。言五法，謂偏露右肩，脫革屣，禮足，互跪，合掌也。《十誦》。亦同《四分》，而闕合掌。捉足即是設禮，然今不必手捉，但作仰承之勢耳。如悔過者，謂同從尊謝過之相；欲清淨即傳欲時，受歲即自恣，出罪即悔六聚；餘諸乞法，皆準此儀，故云等也。上明具儀之相。有下，示數犯之人。四句括情，情可見矣。

Under "Explaining the Ceremonial Protocol", it first cites the *Samantapāsādikā* to explain the designations of address. That "senior and junior differ" is also a rough distinction; if we speak of general marks, one of weighty virtue is an elder, and one of high rains-standing is an old monk. Next, the protocol of salutation is explained. First, the *Dharmaguptaka-vinaya* explains the completeness and deficiency for seniors and juniors: the junior toward the sthavira completes five, while the sthavira toward the junior performs only four. The "five rites" refers to baring the right shoulder, removing leather sandals, bowing to the feet, kneeling on one knee, and placing the palms together. The *Daśādhyāya-vinaya* is also the same as the *Dharmaguptaka-vinaya*, but lacks placing the palms together. Grasping the feet is indeed performing the salutation, yet nowadays it is not necessary to grasp them with the hands, but merely to make the gesture of reverently receiving them. "Like apologizing for a fault" means being identical to the mark of asking forgiveness for a fault before a venerable one; "desiring purity" refers to transmitting desire; "receiving the year" refers to pravāraṇā; "expiating an offense" refers to repenting the six clusters; all other requests follow this protocol, hence it says "and so forth." The above explains the marks of fully observing the protocol. From "There are" onward indicates those who repeatedly violate. Four lines encompass the mental states, and the mental states can thus be seen.