四分律刪繁補闕行事鈔 1.454

1.454

說戒儀軌，佛法大綱；攝持正像，匡維眾法。然凡情易滿，見無深重；希作欽貴，數為賤薄；比雖行此法，多生慢怠；良由日染屢聞，便隨心輕昧；以此論情，情可知矣。昔齊文宣王撰《在家布薩儀》，普照沙門道安開士撰《出家布薩法》，並行於世。但意解不同，心相各別；直得承用，文據莫憑。今求以經意，參以所聞；粗重撰次，備如後列。然生居像末，法就澆漓；若不共相敦遇，終無成辨之益。故先引勸勉，後便文證。《善見》云：云何得知正法久住？若說戒法不壞是。《摩得伽》云：布薩者，捨諸惡不善法，及諸煩惱有受，證得白法，究竟梵行事，故名也。又云：半月半月自觀身，從前半月至今半月，中間不犯戒耶？若有犯者，於同意所懺悔。《毘尼母》：清淨者，名布薩義。

The ritual protocol for the upoṣadha recitation is the overarching framework of the Buddha's teaching; it maintains the true and semblance [dharmas] and upholds all monastic practices. Yet ordinary human sentiment easily grows complacent, lacking profound and weighty insight; what is rare is revered and valued, while what is frequent becomes cheapened and slighted. In recent times, although this rite is practiced, many give rise to negligence and laxity. Because one is daily imbued and repeatedly hears it, one casually belittles it in heart. Gauging from this human sentiment, the state of affairs can well be understood. In the past, King Wenxuan of the Qi authored the *Ritual for Lay Upoṣadha*, and the illuminate Śramaṇa Venerable Dao'an authored the *Monastic Upoṣadha Method*; both are circulated in the world. However, their conceptual understandings differ, and their mental models are distinct; one simply receives and applies them, yet they lack textual citations to rely upon. Now, seeking to rely on the intent of the scriptures and combining this with what I have heard, I have roughly compiled the order, fully arranged as set forth below. However, living in the semblance and end ages, the Dharma approaches decadence and superficiality; if we do not mutually urge and esteem each other, there will ultimately be no benefit in accomplishing the practice. Therefore, I first cite exhortations, and subsequently provide the textual evidence. The *Samantapāsādikā* states: 'How is it known that the True Dharma abides long? It is when the rite of the upoṣadha recitation is not destroyed.' The *Mātṛkā* states: 'Upoṣadha means renouncing all bad, unwholesome dharmas as well as all defilements and appropriations of existence, realizing white dharmas, and culminating the affairs of the brahma-practice; hence it is so called.' It also states: 'Fortnight after fortnight, one should observe one's own body: