[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四分律刪繁補闕行事鈔](https://indike.org/pramana/in.bauddha.taisho.1804) › 1.534 # 四分律刪繁補闕行事鈔 1.534 四分律刪繁補闕行事鈔 1.534 - **Language:** Classical Chinese ### [1.534](https://indike.org/pramana/in.bauddha.taisho.1804.1.534) 四明對僧自恣法。《增一》云：如來同僧坐於草座，告諸比丘，汝等各就草座，我欲受歲等，廣如《新歲經》中。次正對僧自恣法。其一五德，至上座前，大敷坐具，互跪；第二五德，至次座前立（此《僧祇》文）。《四分》云：若上座見五德來，即從座起，互跪偏袒右肩合掌，一切僧即隨上座法。《十誦》云：五德是上座者，應加捉足之言，應作法言：「大德一心念！眾僧今日自恣，我比丘某甲亦自恣；若見、聞、疑罪，大德長老哀愍故，語我；我若見罪，當如法懺悔（三說）。」上座復本座，其五德至第三上座前立；彼第二五德，在次座前立者，同上作法；如是展轉，至于下座，隨其說訖，還復本座。律開病者，隨身所安（準此，不病應訖自恣）。若二五德自恣者，《僧祇》：五德各至本坐處，應自恣，不得待僧竟，然後自恣，即破《十誦》家法：若眾僧說已，五德至上座前，告云：「僧一心自恣竟！」便如常禮退（《十誦》文也）。若五德及僧，舉得六聚之罪，或自言伏首，僧當撿挍；審實者，各依當篇治竟，然後自恣。若別人舉罪，窮勘是非，覈其事情，無有虛濫者，依律遮法治之；若事實是犯，舉根不了，並反治謗罪（亦如〈眾網〉中）。五德舉過，無問虛實；由是僧差，加復具德，縱舉成虛，三根容謬，雖合推繩，情在離惡，故不入治限。不同別人，僧不差遣，輒爾陳過，恐濫清人；又內無德，多不知時，反生諍本，何成安眾；故虛即結謗。若僧滿二十，隨所犯罪，並得治之。若五人已上，舉得出罪之事，則且白停進不，如四人法中說。 > Fourth, explaining the method of performing pravāraṇā before the saṃgha. The Ekottarika-āgama states: The Tathāgata sat together with the saṃgha on grass seats, addressed the bhikṣus: "Each of you, take your grass seats; I wish to receive the new year \[pravāraṇā\]," and so forth, as detailed in the Xinsui jing. Next is the primary rite of performing pravāraṇā before the saṃgha. One of the five-virtue \[monks\] proceeds before the senior monk, fully unfolds his sitting mat, and kneels on one knee; the second five-virtue \[monk\] proceeds before the next seat and stands (this is text from the Mahāsāṃghika-vinaya). The Dharmaguptaka Vinaya states: If the senior monk sees the five-virtue \[monks\] coming, he immediately rises from his seat, kneels on one knee, bares his right shoulder, and joins his palms, and the entire saṃgha follows the senior monk's procedure. The Daśādhyāya-vinaya states: If the five-virtue monk is the senior monk, the words "touching the feet" should be added, and he should recite the formula: "Let the venerable one focus his thoughts! Today the saṃgha performs pravāraṇā; I, bhikṣu so-and-so, also perform pravāraṇā. If there are seen, heard, or suspected offenses, may the venerable elder out of pity speak to me; if I see the offense, I shall repent according to the Dharma (recited thrice)." The senior monk returns to his original seat, and that five-virtue monk proceeds before the third senior monk and stands; that second five-virtue monk standing before the second seat follows the above procedure; moving in turn in this manner down to the lowest seat, each returning to his original seat after finishing his recitation. The Vinaya allows the sick to do whatever suits their physical comfort (according to this, the non-sick must remain until pravāraṇā is completed). As for the pravāraṇā of the two five-virtue \[monks\], the Mahāsāṃghika-vinaya states: When the five-virtue \[monks\] each reach their own sitting places, they should perform pravāraṇā, and not wait until the saṃgha has finished before performing pravāraṇā—this refutes the method of the Daśādhyāya-vinaya school: When the saṃgha has finished speaking, the five-virtue \[monks\] proceed before the senior monk and announce, "The saṃgha has single-mindedly completed pravāraṇā!" and withdraw with the usual obeisance (this is text from the Daśādhyāya-vinaya). If the five-virtue \[monks\] or the saṃgha bring up offenses of the six categories, or if one confesses and admits guilt of his own accord, the saṃgha must examine and investigate; if confirmed to be true, each is dealt with according to the corresponding class \[of offense\], and then pravāraṇā is performed. If an individual brings up an offense, one must exhaustively examine right and wrong and investigate the facts; if there is no false excess, one deals with it according to the Vinaya's suspension procedures. If the fact is indeed a transgression, but the grounds of accusation are unclear, one is conversely penalized for the offense of slander (as in the chapter on "The Guiding Net of the Saṃgha"). When a five-virtue monk brings up a fault, regardless of whether it is true or false, because he was designated by the saṃgha and is furthermore endowed with virtue, even if the accusation turns out to be false and the three grounds might be mistaken, although he should be investigated, his intention was to eliminate evil, so it does not fall within the scope of penalty. This is unlike an individual who, without being designated by the saṃgha, rashly states faults, risking false accusation of a pure person; furthermore, lacking internal virtue and often ignorant of the proper time, he conversely creates grounds for dispute, which in no way brings peace to the saṃgha; thus, falsehood immediately incurs slander. If the saṃgha numbers twenty, whatever offense is committed can be dealt with. If five or more, when a matter of mānatva rehabilitation is brought up, one temporarily makes a motion to suspend proceeding, as stated in the procedure for four persons. > — English (machine translation) (machine translation) - [Previous: 1.533](https://indike.org/pramana/in.bauddha.taisho.1804.1.533) - [Next: 1.535](https://indike.org/pramana/in.bauddha.taisho.1804.1.535) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1804.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.534) — English, machine translation ## Linked texts (4) - [四分律刪補隨機羯磨](https://indike.org/pramana/in.bauddha.taisho.1808.2.221) — Classical Chinese - [僧羯磨](https://indike.org/pramana/in.bauddha.taisho.1809.1.227) — Classical Chinese - [羯磨](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.sastra.karmavacana*zh-tandi.1.165) — Classical Chinese - [曇無德律部雜羯磨](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.sastra.dharmaguptakakarmavacana*zh-sanghavarman-wei.1.149) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1804.1.534](https://indike.org/pramana/in.bauddha.taisho.1804.1.534) · Pramāṇa