四分律行事鈔資持記 3.292

3.292

次科，初總示。持律者即指五德。以瞻病德缺，及沙彌分法，不行賞勞；作分衣羯磨已，直爾處分；故令先知，方可作法。多下，別釋，初釋具德。注中，上句明彼得分，普該十方故；下句顯此分賞，隨與少物故。三五肘外應白僧者，由是長物，不合持賞；復連法衣，不可截去；白僧和與，彼此通成。十下，次釋沙彌。前引《僧祇》，望入和尚；故是直分，沙彌自物。羯磨同僧，乃據《十誦》；意令準用，故此引之；本部羯磨唯有大僧。

In the next section: first, it indicates in general. 'One who upholds the Vinaya' precisely refers to the five virtues. Because the virtues for nursing the sick are lacking, and in the śrāmaṇera's procedure for division, rewarding labor is not performed; after performing the karmavācanā for dividing robes, it is directly handled; therefore, one is made to know beforehand, and only then can the procedure be carried out. From 'Much' onward, it explains separately. First, it explains possessing the virtues. In the note: the upper line clarifies that that person obtains a share because it universally covers the ten directions; the lower line shows that this allocation of rewards follows by giving minor items. Regarding the fact that beyond three to five forearm-lengths one should address the Saṃgha: because it is an extra item, it is not fitting to take it as a reward; moreover, it is joined to a Dharma robe and cannot be cut away; addressing the Saṃgha to give it harmoniously makes both valid. From 'Ten' onward, it next explains the śrāmaṇera. The previously cited Mahāsāṃghika-vinaya looked forward to entering under the upādhyāya; hence it was directly divided, being the śrāmaṇera's own items. Karmavācanā being the same as the Saṃgha is based on the Daśādhyāya-vinaya; the intention is to apply it by analogy, hence it is cited here; the karmavācanā of our own school has only fully ordained monks.