四分律刪繁補闕行事鈔 1.216

1.216

初中，統明羯磨，必有由漸，且分十門：一法不孤起，必有所為，謂稱量前事。則有三種：即人、法、事也。人謂受戒懺悔等；法謂說戒自恣等；事謂地衣等。或具或單，乍離乍合；必先早陳，是非須定。二約處以明。謂自然界中，唯結界一法；餘之羯磨，並作法界。故《僧祇》云：非羯磨地不得行僧事。三集僧方法。謂敷座、打相、量僧多少、觀時制度等。四僧集差別。須知用僧進止，簡德優劣。五和合之相。眾中上座，略和眾情，告僧云：「諸大德僧等！莫怪此集，今有某事，須僧同秉，各願齊心，共成遂也。」須知默然、訶舉之相，如前說。六簡眾。云未受具出，即隨次出，如〈沙彌別法〉中。餘有住者，須明足數，不足之相如前說。七與欲應和。須究緣之是非、成不之相，廣如前列。八正陳本意。謂作乞辭等，於中有四：一順情為己，多須前乞，如受戒捨懺等。二違心立治，及無心領者，則無乞辭；應作舉、憶念、證正、知法。三僧創立法，必託界生，則竪標唱相。四僧所常行，謂說戒等，則行籌告令。九問其事宗。云：「僧今和合，何所作為？」謂上座及秉法者言之。十答言作某羯磨。謂必雙牒事法，告僧令知；不得單題，如云布薩說戒也。上來十門，總被一切作羯磨者。若隨事明，或具九緣，如結界無與欲也。又如受日差遣，無有乞辭等。並例準知，廣如別法。

In the first [part], to comprehensively explain karman, there must be a gradual progression, provisionally divided into ten sections: First, a rite does not arise in isolation; it must have a purpose, which means weighing the matter at hand. This has three types: namely, persons, rites, and affairs. 'Persons' refers to receiving the precepts, repentance, and the like; 'rites' refers to the upoṣadha recitation, pravāraṇā, and the like; 'affairs' refers to land, robes, and the like. They may be complete or solitary, now separate, now combined; they must be set forth early on, and right and wrong must be settled. Second, explaining according to the place. This means that within a natural boundary, there is only the single rite of demarcating the boundary; all other karmans are performed within a ritual boundary. Thus the Mahāsāṃghika-vinaya states: 'One cannot conduct saṃgha business on non-karman ground.' Third, the method of assembling the saṃgha. This refers to spreading the seats, striking the bell, assessing the number of bhikṣus, observing the regulations of the time, and the like. Fourth, distinctions in assembling the saṃgha. One must understand the deployment and comportment of the saṃgha, and distinguish superior and inferior virtue. Fifth, the marks of harmony. The sthavira in the assembly briefly harmonizes the assembly's sentiments, addressing the saṃgha: 'Venerable sirs of the saṃgha! Do not wonder at this assembly. Now there is a certain matter that the saṃgha must administer together; may each person be of one mind, and bring it to accomplishment together.' One must know the marks of silence and of rebuking or raising [matters], as explained before. Sixth, screening the assembly. Announcing that those who have not received the full precepts should depart, whereupon they depart in sequence, as in the 'Special Rules for Śrāmaṇeras.' For those remaining, one must determine whether they complete the quorum; the marks of insufficiency are as explained before. Seventh, chanda and harmonious consent. One must examine whether the circumstances are proper or improper, and the marks of validity or invalidity, as detailed in the preceding list. Eighth, properly declaring the original intention. This refers to making the statement of request and so forth, in which there are four cases: 1. Acting for oneself in accordance with one's wishes mostly requires a prior request, such as receiving the precepts, relinquishing them, or repentance. 2. When establishing discipline against one's wishes, or when one lacks the intention to receive it, there is no statement of request; one should carry out the raising of the charge, the reminding, the establishing of testimony, and the announcement of the rite. 3. When the saṃgha newly establishes a rite, it must depend on the boundary to arise; thus one erects the markers and announces the boundaries. 4. For regular saṃgha practices, such as the upoṣadha recitation, one distributes the counting rods and proclaims the order. Ninth, asking the principal subject of the affair. Saying: 'The saṃgha is now harmonious; what is to be done?' This is spoken by the sthavira and the administrator of the rite. Tenth, answering that a certain karman is to be performed. This means that one must recite both the affair and the rite together to announce it and inform the saṃgha; one must not mention only one, such as saying 'posadha recitation.' The above ten sections generally apply to all those performing karmans. If explained according to specific affairs, some possess nine conditions, just as demarcating the boundary lacks chanda. Furthermore, as in receiving days or dispatching an envoy, there is no statement of request. All are understood by analogy, as detailed in the separate rites.