四分律刪繁補闕行事鈔 1.474

1.474

就中雜相。若界外來者，徑至說處，若未誦序清淨已來，依次而坐，不告清淨。若已說清淨已，後方來者，戒師見來即須止住；不肯住者，訶令住之。待坐，互跪，一人告云：「大德僧聽！某甲比丘若干人等，並是清淨。」若有犯過，依過陳之；為偪說戒，後如法懺。便依次為說。若外界比丘，若多若等，縱說戒竟，皆令重說；不者，如法治。《毘尼母》云：若犯七聚不淨人前，應止不說戒。即律文云：犯者不得聞戒，不得向犯者說等。若三寺五寺尼請教授，隨意受之；總前各列寺號尼名，後便總結請意。若誦中，恐誤，當告比近人示令；不得大眾同教，致增混亂也。《四分》：若說戒日無能誦者，當如布薩法，行籌告白；差一人說法誦經餘諸教誡，誦遺教亦得。若全不解者，律云，下至一偈：「諸惡莫作，諸善奉行，自淨其意，是諸佛教（解此偈文，具如《阿含》中說）。」如是作已，不得不說。若不解者，云：「謹慎莫放逸！」便散。並是佛之囑累，深有來致，令正法久住。而世有住寺，輕此教網，故違不說。染污淨識，漸於大法，無有滋味；是則出家，無有利益。口言佛是我師；師教拒違故，是外道弟子也。若有犯重罪，不預聞戒，縱在寺內，別眾則無；若經懺悔，來不隨意。僧殘已下，依教懺訖，得聞，如律所顯。若座上憶得，莫問疑識，對眾發露；恐大眾鬧亂者，但心念口言，自陳云：「我某甲犯某罪，為偪說戒，待竟當懺。」便得聞戒。若於罪有疑，亦準此陳露。

Miscellaneous aspects herein: If someone arrives from outside the boundary and proceeds directly to the place of recitation, if the purification through the preface has not yet been recited, he sits in proper order without declaring his purity. If he arrives after purity has already been declared, the precept master must stop immediately upon seeing him arrive; if he is unwilling to halt, he should be rebuked to make him halt. Waiting until he is seated, kneeling with one knee on the ground, one person announces, saying: "May the venerable Saṃgha listen! Bhikṣu so-and-so and such a number of persons are all pure." If there is any transgression committed, it is declared according to the fault; because he is pressed by the upoṣadha recitation, he will repent properly afterwards. Then one continues reciting for them in proper sequence. If the bhikṣus from outside the boundary are more in number or equal, even if the upoṣadha recitation has finished, they must all be made to recite it again; if they do not, they are to be dealt with according to the Dharma. The Vinayamātṛkā states: Before a person who is impure due to transgressing the seven categories [of offenses], one should stop and not recite the precepts. That is, the Vinaya text says: A transgressor must not hear the precepts, one must not recite them to a transgressor, and so forth. If the bhikṣuṇīs of three or five monasteries request instruction, one accepts it according to convenience; one first lists the name of each monastery and the name of each bhikṣuṇī in general, and afterwards summarizes the intention of the request in general. If one fears making an error during the recitation, one should tell the person nearby to indicate it; the entire assembly must not correct together, causing increased confusion. The Dharmaguptaka states: If on the upoṣadha recitation day no one is able to recite, one should, according to the upoṣadha procedure, distribute the salākās and make the announcement, appointing one person to expound the Dharma, recite the sūtras, or other instructions; reciting the Bequeathed Teachings is also permissible. If one does not understand at all, the Vinaya says, down to a single gāthā: "Commit no evil, / Cultivate all good, / Purify one's own mind: / This is the teaching of all Buddhas (an explanation of this gāthā text is fully stated in the Āgama)." Having done this, it cannot be that [the upoṣadha] is not performed. If one does not even understand this, one says: "Be prudent and do not be negligent!" and then disperses. These are all the Buddha's entrusted instructions, having profound reasons, causing the true Dharma to abide long. Yet in the world there are residents of monasteries who slight this disciplinary net, deliberately violating it by not performing the recitation. Tainting their pure consciousness, they gradually lose all relish for the great Dharma; thus their going forth from the household bears no benefit. With their mouths they say, "The Buddha is my teacher," but because they resist and violate the teacher's instructions, they are disciples of non-Buddhists. If someone has committed a grave offense, he may not participate in hearing the precepts; even if he remains inside the monastery, it does not constitute a separate saṃgha; if he undergoes repentance, whether he may come is not at his discretion. For saṃghāvaśeṣa and below, once repented according to the instructions, he may hear them, as clarified in the Vinaya. If he remembers it while seated, without questioning whether he is doubtful or cognizant, he confesses it before the assembly; if he fears causing disruption in the great assembly, he simply forms the thought in mind and speaks with his mouth, declaring of his own accord: "I, so-and-so, committed such-and-such an offense; pressed by the upoṣadha recitation, I shall repent once it is finished." Then he may hear the precepts. If he has doubts regarding an offense, he also declares and reveals it in accordance with this.