大比丘三千威儀 1.16

1.16

既離依止已得度人，度人者當與徒眾者應知聚眾法。眾中無知法者，百人千人不得一處住。是以優波離問師：「云何比丘寓一處住如啞羊？」佛言：「若比丘不知四法。一者不知說戒。不知戒事者，未知廣利共議決定順經。二者不知說戒事，十四日十五日宜廣宜略，四人以上行籌廣說，二人三人三說戒，一人心念口言。若說戒時有事難起，始說戒序第二第三篇竟，應作一白羯磨：『今有事起。已說戒序竟，餘者僧常聞。』若僧問不知上事者，是名不知說戒事。三者不知羯磨。應白一更白二、應白二更白四、非法、別眾。非法者，先羯磨後白，有事人不現前、設現前不語有此事便唱。別眾者，應囑授不囑授，有事人界外羯磨。界內眾僧亦爾，結內界竟方結外界，是非法別眾。或非法眾聚一處、或眾和合布薩非法。如是比，是名不知會羯磨。四者不知會坐。說戒自恣時，有客比丘來，應更說、不應更說，應次第聽、不使次第聽，先比丘應出界，而出客比丘。或時客來少，雖不應更說。設客有重德，若剛強能作鬪亂事，應更說而不說。如是比，是名不知會坐。若眾中不知上四法，不得一處住，應當請知法人來。若請不能得，應舉眾依他知法眾住。若不請不依他知法眾住者，舉眾得突吉羅罪。」

Having already left niśraya and been allowed to ordain disciples, one who ordains disciples and gathers a following should understand the rules for gathering the assembly. If there is no one in the assembly who understands the Dharma, even a hundred or a thousand persons must not dwell in a single place. Therefore Upāli asked the Master: “Why do bhikṣus residing in one place live like dumb sheep?” The Buddha said: “Because the bhikṣus do not understand four dharmas. First, not understanding the recitation of the prātimokṣa: not understanding the matters of the precepts means not yet knowing how to determine the broad benefits and shared deliberations in accordance with the scriptures. Second, not understanding the procedures for the recitation of the prātimokṣa: whether the fourteenth day or the fifteenth day is suitable for the broad or abbreviated [recitation]; for four or more persons, distributing salākā and reciting broadly; for two or three persons, reciting the precepts three times; for one person, mental reflection and verbal expression. If, while reciting the prātimokṣa, an unexpected obstruction arises after just finishing the recitation of the introduction, the second, or the third section, a single jñaptikarman should be performed: ‘Now an event has arisen. The introduction has already been recited; the rest the saṅgha has heard regularly.’ If the saṅgha asks and one does not know the above matters, this is called not understanding the procedures for reciting the prātimokṣa. Third, not understanding the karmans: when one should perform a jñaptidvitīyā karmavācanā, when one should perform a jñapticatutthā karmavācanā, illicit acts, and schismatic assemblies. An illicit act means performing the karman first and making the proclamation afterward; or the person involved is not present, or even if present, the proclamation is made without informing him of the matter. A schismatic assembly means: those who should entrust their consent do not do so, and the karman is performed outside the sīmā regarding the person involved. The same applies to the saṅgha within the sīmā: only after delineating the inner sīmā do they delineate the outer sīmā—this is an illicit and schismatic assembly. Or an illicit assembly gathers in one place, or an assembly harmoniously unites but performs poṣadha unlawfully. Things such as these are called not understanding the assembly’s karmans. Fourth, not understanding assembly seating. During the recitation of the prātimokṣa and pravāraṇā, when guest bhikṣus arrive, whether one should recite again or should not recite again; whether they should be permitted to listen in order of seniority or not permitted to listen in order of seniority; whether the resident bhikṣus should leave the sīmā while sending the guest bhikṣus out. Or at times when few guests arrive, although one need not recite again, if a guest has high virtue, or is obstinate and capable of causing strife, one should recite again yet does not recite. Things such as these are called not understanding assembly seating. If no one in the assembly understands the above four dharmas, they must not dwell in a single place; they should invite a person who understands the Dharma to come. If they invite one and cannot obtain him, the entire assembly should dwell relying on another assembly that understands the Dharma. If they neither invite one nor dwell relying on another assembly that understands the Dharma, the entire assembly incurs a duṣkṛta offense.”