四分律行事鈔資持記 3.368

3.368

正加，通簡中，初辨作法有無。前二無法，自他分之；後二須法，僧別有異。懸指結者，謂僧在大果遙加法也。所下，示遙結所以。引古釋之。上句謂將食界望僧以論，是攝食、是障僧。（此句正釋，下句對領。）下句謂以僧界望僧以論，非攝食、非障僧；必有作法，還集一處，不得別眾。即《業疏》云：人食同處，加結之時，相不中便是也。又有解云：必同淨地，復有何苦；法自簡處，豈同不得等。

In "Directly Performing the Rite, General Discrimination," first it differentiates the presence or absence of the rite. The first two have no rite, being distinguished by self and other; the latter two require a rite, with differences between the Saṃgha and individuals. "Binding by pointing from afar" means the Saṃgha performs the rite from afar while within the great fruit [garden]. From "The reason" onward, it shows the reason for binding from afar, citing ancient masters to explain it. The upper clause means considering the food boundary in relation to the monks: it encompasses food and obstructs monks. (This clause is the primary explanation; the lower clause balances it.) The lower clause means considering the monk boundary in relation to the monks: it does not encompass food and does not obstruct monks; if there is a rite to be performed, they must assemble in one place and cannot form a separate assembly. This is what the Karma Commentary calls: "When humans and food are in the same place, at the time of performing the binding, the marks are not fitting." There is also an explanation stating: "If it is necessarily identical with the pure ground, what trouble would there be again? The rite inherently discriminates the place; how could it be the same as not obtaining [a valid boundary]?" and so forth.