四分律行事鈔資持記 2.981

2.981

釋中，本律，先明口綺。諸比丘問言汝自知犯罪不？即作餘語，如文所引。而云等者，律文續云為論何理、為語我為誰、是誰犯罪、罪由何生、我不見罪、云何言我有罪。惱下，明身綺。由制不得餘語，後便觸惱眾僧。等者，律接云：喚來不來，不喚來便來；應起不起，不應起便起；應語不語，不應語便語。（此語屬身綺，與上不同。）不指如前，即結罪相。

In the explanation, our vinaya first explains the embroidery of speech. When the bhikṣus asked him, "Do you yourself know whether you committed an offense?" he immediately made other speech, as cited in the text. Saying "and so forth" is because the vinaya text continues: "What principle are we debating?" "Whom are you talking about?" "Who committed an offense?" "From what does an offense arise?" "I do not see any offense." "Why do you say I have an offense?" From "Vexing..." downward, it explains embroidery of body. Because he was prohibited from making other speech, he subsequently vexed the saṃgha. "And so forth" is because the vinaya continues: not coming when called, and coming when not called; not getting up when one should get up, and getting up when one should not; not speaking when one should speak, and speaking when one should not speak. (This speaking pertains to embroidery of body, different from the above.) Not pointing as before is what forms the marks of the offense.