四分律刪繁補闕行事鈔 1.457

1.457

二明雜法眾具。《五分》：布薩時，不時集，妨行道，佛令作時節，如前〈集僧〉中。《十誦》云：行籌者，為檀越問僧不知數，佛令行籌；不知沙彌數，行籌數之。若人施布薩物，沙彌亦得；雖不往布薩羯磨處，由受籌故。《四分》：為受供行籌，通沙彌也；若未受十戒，亦得受籌，以同受供故。如《涅槃》中，雖未受十戒，已墮僧數，若請僧次，理無別他。《五分》：籌極短並五指，極長拳一肘，極麁不過小指，極細不得減箸。有客來不知，行籌收取數之。一人行，一人收；乃至收已，數之；知數已，唱言：「比丘若干、沙彌若干、出家人和合若干人。」《四分》云：聽行舍羅，此云籌也。《五分》：若白衣以華散高座比丘，佛開之；比丘不得。若白衣散華，墮比丘身衣上，當拂去；落高座上，無苦。比丘欲莊嚴說戒堂，懸繒散華，佛皆聽之。《僧祇》：若欲誦時，當先淨洗手已，捉籌；若有香汁，浴之亦得。餘人欲捉籌者，亦復如是。誦毘尼時，雜碎文句數難持，聽作籌數之；一者五百，二者七百（以通僧尼戒本）。若布薩日，掃塔僧院、使人泥治、香汁灑地、散華香、然燈火，誰應呪願、誦戒、行籌，並預辨之。《四分》云：年少比丘應具水瓶、燈火等具，上座應處分。《僧祇》云：若誦戒時，應誦二部律；無者，應誦一部。若上座、次座應誦；無者，乃至能誦者誦。為未受具人說五篇名，得罪。準《四分》，得語一切犯者得突吉羅。若說時，不得覆頭、覆肩，應脫革屣、偏袒右肩行籌；其受籌者亦爾。先行受具人籌，後行沙彌籌已，唱法如《五分》。《五分》云：上座應說戒，持律作羯磨。說戒座上眠睡、反抄衣、叉腰、著革屣、或臥、或倚、不恭敬等，並得小罪。若上座說戒忘，應授；猶忘，再授；更忘，應差人續次誦之，不得重誦。若諸緣事起者，明日布薩。諸羯磨法，並在說戒前作，以是攝僧法故。應直說戒，不得歌詠聲。至八日、十四日說法時，白衣聞法，歡喜布施者，受之，令維那呪願。十五日布薩時，尼來請教誡，乃至上座告云莫放逸等，如後所說。《四分》開歌詠聲誦戒，此是《五分》廢教。《十誦》云：知布薩法者，盡應供養；不者得罪。以無佛時，是人補處故。說戒人先當闇誦令利，莫僧中說時錯謬。

Second, explaining miscellaneous items and communal requisites. The *Pañcavargika-vinaya* states: 'At the time of upoṣadha, assembling without fixed times hinders the practice of the Way; the Buddha ordered a specific time to be set,' as in the earlier chapter on 'Assembling the Saṃgha'. The *Daśādhyāya-vinaya* states: 'As for distributing tallies, because a dānapati inquired about the saṃgha and its number was unknown, the Buddha ordered tallies to be distributed; not knowing the number of śrāmaṇeras, distribute tallies to count them. If someone donates upoṣadha items, śrāmaṇeras also receive them; although they do not go to the place of the upoṣadha-karman, it is because they received tallies.' The *Dharmaguptaka Vinaya* states: 'Distributing tallies for receiving offerings applies generally to śrāmaṇeras as well; even if one has not yet received the ten precepts, one may still receive a tally, because one shares in receiving the offering.' As in the *Mahāparinirvāṇa-sūtra*, although one has not yet received the ten precepts, one has already fallen into the number of the saṃgha; if one invites the saṃgha in turn, in principle there is no distinction. The *Pañcavargika-vinaya* states: 'The shortest tally is equal to five fingers, the longest is one cubit with a fist, the thickest does not exceed the little finger, and the thinnest must not be less than a chopstick. If visiting guests arrive and are not known, distribute tallies, collect them, and count them. One person distributes, one person collects; up to when they have been collected, count them; having ascertained the number, proclaim: "So-and-so many bhikṣus, so-and-so many śrāmaṇeras, and harmoniously so-and-so many monastics in total."' The *Dharmaguptaka Vinaya* says: 'One is permitted to distribute śalākā'—which is translated here as tallies. The *Pañcavargika-vinaya* states: 'If a layperson scatters flowers upon a bhikṣu on the high seat, the Buddha permits it; bhikṣus may not do so. If a layperson scatters flowers and they fall on a bhikṣu's body or robes, he should brush them off; if they fall upon the high seat, there is no harm. If a bhikṣu wishes to adorn the upoṣadha recitation hall by hanging silks and scattering flowers, the Buddha permits all of it.' The *Mahāsāṃghika-vinaya* states: 'When one wishes to chant, one should first wash one's hands clean, and then take the tally; if there is scented liquid, bathing it is also permitted. For other persons who wish to take the tally, it is likewise so. When reciting the Vinaya, the number of intricate phrases is difficult to hold in mind; one is permitted to make tallies to count them: the first is five hundred, the second is seven hundred' (in order to cover both the bhikṣu and bhikṣuṇī prātimokṣa). If on an upoṣadha day, sweeping the stupa and the monastic compound, having laborers plaster and repair, sprinkling the ground with scented liquid, scattering flowers and incense, lighting lamps, and determining who should say the blessing, recite the precepts, and distribute tallies, all should be prepared in advance. The *Dharmaguptaka Vinaya* says: 'Junior bhikṣus should prepare water pitchers, lamps, and other requisites; the sthavira should assign tasks.' The *Mahāsāṃghika-vinaya* says: 'When reciting the precepts, one should recite both divisions of the Vinaya; if none [can], one should recite one division. The sthavira or the secondary sthavira should recite; if none [can], then whoever is capable of reciting recites. Explaining the names of the five classes [of offenses] to one who has not received upasampadā incurs an offense.' According to the *Dharmaguptaka Vinaya*, speaking of all offenses incurs a duṣkṛta. When reciting, one must not cover the head or cover the shoulders; one should remove leather sandals, bare the right shoulder, and distribute the tallies; the one receiving the tally does likewise. Having first distributed tallies to those who have received upasampadā and then distributed tallies to the śrāmaṇeras, the proclamation is as in the *Pañcavargika-vinaya*. The *Pañcavargika-vinaya* says: 'The sthavira should recite the precepts, and the Vinaya master performs the karman. Falling asleep on the seat for reciting the precepts, tucking robes backwards, resting hands on hips, wearing leather sandals, or lying down, or leaning, or being disrespectful, all incur a minor offense. If the sthavira reciting the precepts forgets, one should prompt him; if he still forgets, prompt him a second time; if he forgets further, another person should be appointed to continue the recitation in sequence; he may not recite it all over again. If various interfering affairs arise, hold the upoṣadha tomorrow. All karman procedures should be performed before reciting the precepts, because these are dharmas that gather the saṃgha.' One should recite the precepts directly, and must not use a chanting tone. When expounding the Dharma on the eighth and fourteenth days, if laypeople hear the Dharma and give alms with joy, accept them, and have the karmadāna say the blessing. At the upoṣadha on the fifteenth day, when bhikṣuṇīs come to request instruction, up to the sthavira admonishing them: 'Do not be heedless,' and so forth, as explained below. The *Dharmaguptaka Vinaya* allows chanting the precepts in a melodious voice; this is a superseded teaching in the *Pañcavargika-vinaya*. The *Daśādhyāya-vinaya* says: 'One should provide all offerings to those who know the upoṣadha procedures; failing to do so incurs an offense. Because when there is no Buddha, this person occupies the vacant place.' The person reciting the precepts should first recite them from memory until fluent, so that when reciting in the saṃgha he makes no errors.