四分律刪繁補闕行事鈔 1.538

1.538

二四人已下，至對首法。當盡界集，不得受欲。四人相對，一人別說云：「諸大德一心念！今日眾僧自恣，我比丘某甲清淨。（三說）」餘人亦如上述之。若二人對首，唯云大德一心念，餘辭同前。若犯波逸提已下罪者，莫問自言、舉來，並前懺已自恣。若犯四人已上偷蘭僧法，但入偷蘭說中，乃至僧殘說中，以交無治罰之義。若準用《十誦》，白停後，當待眾滿，如法治之，不應礙自恣。《四分》：說戒中，自犯罪若告僧，恐妨說戒，令心念發露已後，得聞戒。既俱是淨行，眾法攝治功齊，準用無妨。理須牒其所犯，以眾不滿，未得治之；餘者清淨。此中口陳，若不實者，結罪，隨犯三波逸提；不同說戒默妄，隨罪結告也。

Second, the procedure for four persons or fewer, down to face-to-face [pravāraṇā]. They must assemble from the entire boundary, and receiving chanda is not permitted. Four persons face one another, and each individual states: "Let the venerable ones focus their thoughts! Today the saṃgha performs pravāraṇā; I, bhikṣu so-and-so, am pure. (Thrice)" The others also recite as above. If two persons are face to face, they only say, "Let the venerable one focus his thoughts," the rest of the phrasing being the same as before. If one has committed an offense of pāyattika or below, whether confessed by oneself or brought up by others, one must repent beforehand and then perform pravāraṇā. If one has committed an offense of thullaccaya or a saṃgha rite [offense] requiring four or more persons, it is merely included in the confession of thullaccaya down to saṃghāvaśeṣa, since there is no mechanism for penalizing it. If applied according to the Daśādhyāya-vinaya, after moving to suspend, one should wait until the assembly is complete to deal with it according to the Dharma, and it should not obstruct pravāraṇā. The Dharmaguptaka Vinaya states: During upoṣadha recitation, if one reports one's committed offense to the saṃgha, fearing that it might disrupt the upoṣadha recitation, one is made to disclose it mentally, after which one may hear the precepts. Since both are pure practices and the efficacy of group disciplinary control is equivalent, applying this by analogy presents no problem. In principle, one must specify the offense committed; because the assembly is incomplete, it cannot yet be penalized; the rest are pure. As for the oral statement here, if it is untrue, an offense is incurred, entailing three pāyattikas according to the transgression; unlike the false silence during upoṣadha recitation, where the offense is incurred based on the concealed transgression.