四分律刪繁補闕行事鈔 1.515

1.515

前明心念法。《十誦》：五種人，謂獨住等，心念受日。若界中有人堪來，不待，心念不成。若待不得，界又無人，具儀，心生口言：「我某甲比丘，今受七日法出界外，為某事故，還來此中安居（三說）。」此謂無比丘開心念。若有沙彌者，作念已，告以事緣：「今請七日出界，若了即還，汝知之！」《十誦》令五眾受日，五眾邊受。準此，當眾相共作之；無者，準前言告。其沙彌受日，如下〈別法〉。

First, explaining the mental procedure: The Daśādhyāya-vinaya states that five kinds of persons, namely those dwelling alone, and so forth, take leave for days mentally. If there is a person within the sīmā competent to come, and one does not wait for him, the mental [procedure] is not accomplished. If one cannot wait, and moreover there is no person within the sīmā, one completes the decorum, generating the thought and saying aloud: 'I, monk so-and-so, now receive the procedure of seven days to go outside the sīmā for such-and-such a matter, and will return here for varṣā' (spoken three times). This means that when there is no bhikṣu, mental [leave] is allowed. If there is a śrāmaṇera, having made the mental resolution, one informs him of the circumstance: 'I now request seven days to go outside the sīmā; when finished I will return immediately, so be aware of it!' The Daśādhyāya-vinaya directs that the five groups take leave for days and receive it before the five groups. According to this, it should be done together within one's own group; if there are none, one informs [the śrāmaṇera] as stated before. The taking of leave by a śrāmaṇera is as explained below in 'Separate Procedures.'