四分律刪繁補闕行事鈔 1.166

1.166

第三體雖非僧，託緣成用。即前門中人，據未自言已前，同僧法事，並皆成就。若雖言竟，無人知者，亦成僧用；由相中無違，便得辨事。故律中，犯戒和尚，由不知故，得成法事。乃至邊罪，並安若言等。文云：當以肉眼知他持犯等。《十誦》云：若犯重罪人，賊詐作比丘，本白衣時破戒人等，若先言有是過，作羯磨不成；若不言者，一切成就。《薩婆多》：以有天眼者，不說人惡。乃至若聽以天眼耳看僧淨穢者，人誰無過！但有大小，無往不見。若開說者，則妨亂事多。故不聽說。言自言者，謂告人云我犯淫盜之類。

Third, although the essence is not that of the saṃgha, relying on conditions it fulfills the function: this refers to the persons in the preceding category who, prior to speaking for themselves, participate in saṃgha procedures, all of which are accomplished. Even if they have spoken, if no one knows of it, it still fulfills the saṃgha's function; because there is no violation in their external signs, they are able to carry out the affair. Thus, in the Vinaya, for a precept-breaking upādhyāya, because it is not known, the procedure is successfully accomplished. Even for extreme offenses, phrases such as 'if he says' are always included. The text states: 'One should know another's observance and transgression by means of the physical eye,' and so forth. The Daśādhyāya-vinaya states: 'If a person has committed a grave offense, or is a thief fraudulently posing as a bhikṣu, or broke the precepts when originally a layperson, and so forth, if he first states that he has this fault, the karman is not accomplished; if he does not state it, all are accomplished.' The Sarvāstivāda[-vinaya-vibhāṣā] states: 'Because one with the divine eye does not speak of another's evil... up to: if it were permitted to inspect the purity or defilement of the saṃgha with the divine eye and ear, who among humans is without fault! It is only a matter of major or minor; wherever one looks, one would see them. If permission were given to speak of them, it would cause much disruption. Therefore, speaking of them is not permitted.' 'Speaking for oneself' refers to telling someone: 'I have committed unchastity, theft,' and the like.