四分律行事鈔資持記 3.279

3.279

次科，初別簡具缺，初句全與。下三句分與。竝須量可，故令商度。然德具物缺，或六物不足，則隨有與之；或是全無，則與餘物。二俱缺者，或不須與，或與少餘衣。德缺物具，事涉進否；故下別標。以人性既殊，行難求備；或減略物件，不可輕微。縱德少缺，而加全賞，理亦無損；故云亦須優及，謂多與也。竝下，總示和與。若德物俱具，須先賞勞；餘不具者，或與少物，義應直付；須至分衣法後，方可與之；乞字去呼。敏字訓疾，謂無滯礙；或可字誤，合作允。

In the next heading, first, it separately screens out completeness and deficiency: the first phrase means giving in full; the lower three phrases mean giving in part; all must be evaluated for suitability, hence it orders deliberation. When virtue is complete but items are deficient—perhaps the six items are insufficient—then give according to what is available; or if there are none at all, give other items. If both are deficient, perhaps one need not give, or give a few other garments. If virtue is deficient but items are complete, the matter involves whether to proceed or not, so it is separately marked below; since human nature varies, it is difficult to demand completeness in conduct; or if items are reduced or omitted, they should not be slight. Even if virtue is slightly deficient, granting a full reward will in principle do no harm; hence it says 'one must also generously extend to them,' meaning giving more. The phrase 'Together under...' summarizes harmonious giving: if both virtue and items are complete, one must reward labor first; for the rest that are incomplete, perhaps give a small item, which in principle should be delivered directly; one must wait until after the ritual of dividing the robes before it may be given; the character qi (乞) is pronounced in the departing tone; the character min (敏) is glossed as swift, meaning without impediment; or perhaps the character is an error and should properly be yun (允).