四分律刪繁補闕行事鈔 1.423

1.423

次授六念（出《僧祇》文）。第一念知日月，應言：「今朝白月一日至十五日」；以純大故，不云大小。若黑月，有大小故，須兩分之：「今朝黑月大，一日至十五日」；或云「今黑月小，一日至十四日」。此謂識去布薩遠近。出家日月法式如此。若據律文，為俗人問，令使識知；若入聚落，先知日月數法。準此方土，不論黑白。若答俗人，唯得通相云正月小，今是某日。此則道俗通知為允。二念知食處，於中有三：若全不受請者，云：「我今自食已食。」有言：「食僧常食。」有言：「我常乞食。」若受請者云：「我今自食，無請處。」又云：「我今食僧食，無請處。」又云：「我今乞食，無請處。」若有請者，有背不背，應云：「今有請處，念自去。」若背者（謂迦提月、病、及施衣等緣）：「今有某緣，得背請。」（若無緣，一日有眾多請者，應對人云）：「今日有多請，自受一請；餘者施與長老，在某處。」（應覓五眾捨之；若無人時，心念捨）：「我某甲，今朝檀越施我正食，迴施比丘某甲；檀越於我不計，我得自恣食。」（三說。此念法謂獨住、蘭若、遠行、長病、飢時依親里住，五種。《十誦》開之）。第三知受戒時夏臘，云：「我於某年、月、日、某時，一尺木若干影時，受具戒，我今無夏。」後若有者，隨夏言之。第四知衣鉢有無受淨等，應云：「我三衣鉢具，有長，已說淨。」（後隨有無，衣、鉢、藥等，隨有者，念說淨）。第五念同別食，云：「我今依眾食」（必有別眾，九緣隨開）；云：「我今有某緣，應別眾食。」廣如〈隨相〉。六念康羸，云：「我無病堪行道（有病念療治之）。」

Next is conferring the six recollections (derived from the text of the Mahāsāṃghika-vinaya). The first recollection is knowing the day and month. One should say: 'This morning is the first to the fifteenth day of the bright fortnight.' Because it is purely a long [month], one does not speak of long or short. In the case of the dark fortnight, since there are long and short ones, one must divide them into two: 'This morning is the long dark fortnight, the first to the fifteenth day,' or 'Today is the short dark fortnight, the first to the fourteenth day.' This means knowing how far or near one is from the poṣadha. The methods and standards for days and months among the renunciants are like this. According to the Vinaya text, this is so that when laypeople ask, one can make them understand; and when entering a village, one first knows the reckoning of days and months. According to this land [of China], one does not speak of bright or dark. If answering laypeople, one may only speak in general terms, saying: 'The first month is short; today is such-and-such day.' That both monastics and laity understand this together is appropriate. The second recollection is knowing the place of food, in which there are three cases. If one does not accept invitations at all, one says: 'Today I eat my own food.' Some say: 'I eat the regular food of the saṃgha.' Some say: 'I regularly beg for food.' If one accepts invitations, one says: 'Today I eat my own food; there is no place of invitation.' Or one says: 'Today I eat saṃgha food; there is no place of invitation.' Or one says: 'Today I beg for food; there is no place of invitation.' If there is an invitation, there are cases of turning away from it or not turning away. One should say: 'Today there is an place of invitation, and I intend to go myself.' If one turns away from it (referring to conditions such as the Kārttika month, illness, and the distribution of robes), one says: 'Today there is such-and-such a condition, so I may turn away from the invitation.' (If there is no condition and on a single day there are numerous invitations, one should say to another person): 'Today there are many invitations; I personally accept one invitation, and the rest I bestow upon the venerable one at such-and-such place.' (One should seek members of the five assemblies to relinquish them to; if no person is present, one relinquishes them mentally): 'I, so-and-so, this morning have been given formal food by a dānapati, which I transfer and bestow upon the bhikṣu so-and-so; the dānapati holds no expectation of me, and I may eat as I please.' (Spoken three times. This method of mental recollection refers to five situations: living alone, dwelling in an araṇya, traveling far, long illness, and living dependent on relatives in a time of famine. The Daśādhyāya-vinaya allows it.) The third is knowing the rainy seasons and seniority since receiving the precepts, saying: 'On such-and-such year, month, day, and time, when the shadow of the one-foot wooden rod was such-and-such, I received upasampadā; I now have zero rainy seasons.' Later, when one has them, one states them according to the rainy seasons. The fourth is knowing whether the robes and bowl are present and whether they have been determined as pure, saying: 'My three robes and bowl are complete; if there are extras, they have already been determined as pure.' (Later, according to whether one has them, for robes, bowls, medicines, and so forth, as they are present, one recollects and determines them as pure.) The fifth is recollecting communal or separate eating, saying: 'I now eat relying on the assembly.' (If there must be a separate saṃgha, nine conditions are allowed accordingly.) One says: 'I now have such-and-such a condition, so I should eat separately from the assembly.' This is explained at length in the 'Subsequent Characteristics' chapter. The sixth is recollecting health or weakness, saying: 'I am without illness and capable of practicing the Path' (if ill, one resolves to treat and cure it).