僧羯磨 1.7

1.7

不來諸比丘說欲及清淨？（唯除結界不得說欲。其欲須與清淨合說。若自恣時，應言「與欲自恣」。若有佛法僧事、病患事、看病緣，聽與欲。律言：與欲有五種：若言與汝欲、若言我說欲、若言為我說欲、若現身相與欲、若廣說與欲。若不現身相、不口說欲者，不成與欲，應更與餘者欲。其持欲人受欲已便命過、若餘處行、若罷道、若入外道眾、若入別部眾、若至戒場上、若明相出、若自言犯邊罪等十三人、若被舉、若滅擯、若應滅擯、若神足在空、若離見聞處，不成與欲，應更與餘者欲。若至中道、若至僧中亦如是。若廣說欲者，應往傳欲人所，具儀作如是言：）

Do the bhikṣus who have not come state their chanda and pariśuddhi? (Only when binding a sīmā is one not permitted to state chanda. Chanda must be stated together with pariśuddhi. If at the time of pravāraṇā, one should say, "Confer chanda for pravāraṇā." If there is business concerning the Buddha, Dharma, or Saṃgha, illness, or the circumstance of nursing the sick, one is permitted to confer chanda. The Vinaya states: "Conferring chanda is of five kinds: saying 'I confer chanda to you'; saying 'I state chanda'; saying 'State chanda for me'; conferring chanda through bodily gesture; or conferring chanda in full detail. If one does not manifest a bodily gesture and does not orally state chanda, it does not constitute conferring chanda, and one must confer chanda to another. If the bearer of chanda, having received the chanda, then passes away, goes elsewhere, leaves the monastic path, joins an outside non-Buddhist community, joins the assembly of a different school, reaches upon the sīmā-maṇḍala, the sign of dawn appears, declares himself to be one of the thirteen persons committing an antimavatthu, is accused, is subjected to utkṣepaṇīya-karman, is subject to utkṣepaṇīya-karman, is suspended in space by spiritual powers, or is separated beyond sight and hearing, it does not constitute conferring chanda, and one must confer chanda to another. If this occurs on the way or in the saṃgha, it is also likewise. If one confers chanda in full detail, one should go to the person conveying the chanda, fulfill the proper deportment, and speak thus:)