四分律行事鈔資持記 3.1022

3.1022

別行中，初明集眾。注令檢校，恐有不集故。次明行事。云法同僧，即唱白行水等。送簡入僧者，以財法依僧故也。三明說戒。《沙彌戒經》，亦云《沙彌威儀戒本》一卷。謂字寫誤，合作誦字。至下，四明入僧。此下，指前令看。尋之自見。所以得聽前後二序者，由是部主所述，非正戒本故。問：律制，比丘不得為沙彌說五篇名，而前序云四棄等，何以得聽？答：通舉總名，不示別相。但令預眾，生彼忻慕，故得聽也。

Under 'Individual Performance': the first part clarifies assembling the community. The note orders inspection, lest some fail to assemble. Next, it clarifies carrying out the transaction. 'The procedure is the same as for the saṃgha' means chanting the announcement, distributing water, and so forth. 'Sending the tally into the saṃgha' is because wealth and Dharma depend on the saṃgha. The third clarifies the recitation of the precepts. The Śrāmaṇera Precept Sūtra is also called the Śrāmaṇera Deportment Precept Book in one fascicle. The character wèi is a scribal error and should be the character sòng ('to chant'). From 'Reaching...' downward, the fourth clarifies entering the saṃgha. From 'Here...' downward, it directs [the reader] to look at what precedes; seeking it out, one will see it oneself. The reason they are permitted to listen to both the opening and concluding prefaces is that they were composed by the school's author and are not the primary precept text itself. Question: The vinaya stipulates that a bhikṣu must not speak the names of the five classes of offenses to a śrāmaṇera, but the opening preface mentions the four offenses of defeat (pārājika) and so forth; why are they permitted to listen? Answer: It mentions general names comprehensively without showing the specific marks. So long as it causes them to join the assembly and generate admiration, they are permitted to listen.