四分律行事鈔資持記 3.1119

3.1119

釋中，初文《僧祇》，初明受戒。和尚在外者，彼以羯磨所牒，同所為故。次明懺捨，初標示。以下，釋所以。自不足者，為僧所量故。還財得足者，別有所為故。同自恣者，《四分》：邊受二白，自恣一白，是五人法；《僧祇》，更加諸尼薩耆；計論用人，唯白召自恣法，是本五人；對和捨墮法，是相從五人；以戒師懺主，為僧所量，即所為人，無僧用故，餘如《業疏》。（舊解：同自恣者，此類隻差五德詩，不入僧數者，非也。）《四分》下，斥古，初出彼計。四僧不言者，謂不言除也；律中，四人但除三法，受戒自恣出罪故。若下，通會。通教，即《僧祇》。

In the explanation, the first text is from the Mahāsāṃghika: it first clarifies receiving the precepts. The upādhyāyin being outside is because they are mentioned in the karmavācanā, sharing the status of the one for whom it is performed. Next, it clarifies deśanā and relinquishment; first, it marks and indicates them. Below 'because', it explains the reason. 'Incompetent oneself' is because one is being evaluated by the Saṅgha. 'Returning the wealth to complete the number' is because there is a separate purpose. 'Same as pravāraṇā': according to the Dharmaguptaka, receiving [ordination] in a border region with a jñaptidvitīyā karmavācanā and pravāraṇā with a single jñapti are transactions for five persons; the Mahāsāṃghika additionally includes the various niḥsargika pāyattikas for nuns. In counting the persons employed, only the jñapti summoning for the pravāraṇā method constitutes the original five persons; the method of relinquishing pāyattikas facing harmony employs five persons by association. Because the precept master and the confessing principal are evaluated by the Saṅgha, they are the persons for whom it is done and have no function as the Saṅgha; the rest is as in the Karma Commentary. (The old explanation: 'same as pravāraṇā' refers to this category only appointing the poem of five virtues and not entering the Saṅgha count—this is incorrect.) Below 'Four-Part', it refutes ancient masters; first, it presents their position. 'Four monks do not state' means they do not state exclusion; in the Vinaya, four persons only exclude three acts: receiving the precepts, pravāraṇā, and rehabilitation. Below 'if', it reconciles them. The general teaching refers to the Mahāsāṃghika.