四分律刪繁補闕行事鈔 1.540

1.540

三大明雜相。問：對僧自恣，云見罪懺悔；對首、心念，皆云清淨者何？答：僧中通有治舉之義，加法容得具足；別人雖有治舉，攝治未能得盡故。但言清淨，舉心應僧。問：自恣竟，得說戒不？答：依《明了論》先說戒，後自恣。《四分》云：自恣即是說戒。問：自恣得在未受具戒人前作不？答：律中令至不見不聞處作羯磨自恣；若不肯避去，僧自至不見聞處作之。律中若別人及僧自恣已，更有客來？若少，告清淨；等、多，更為說。若二人作法已，更有三人，僧法自恣；二人來者，還同對首，如前所明。問：十五日自恣已，得出界不？答：不得。破夏、離衣，由夜分未盡故。受日至七月十五日滿者，亦須反界，以夜不得法。文云：及七日還。問：此界安居，餘處自恣，得不？答：《僧祇》：不得，結罪。問：前安居人自恣竟，夏分得物，後安居人得不？答：律令受物，餘日應足令滿。若分房舍臥具，亦聽為未來故受。問：一說、二說自恣，無難緣成不？答：不成。律中六群比丘，一說、二說、竊語、疾疾語、不往自恣處、往而不坐或不說，佛並判不應。《四分》云：年少比丘不知自恣法者，和尚闍梨教詔；猶故忘不憶，使受自恣者教；若復忘，應共句句說。年少如此委示，老者云何？答云：亦同年少之法。故律中，阿難攝眾無法，迦葉訶言年少；阿難言：我今頭白，何故名年少？答云：汝不善察事，同年少。老年愚法，豈不例之。問：界中前後安居，自恣云何？答云：從安居多者自恣等。問：安居竟，須離本處不？答：律云：安居竟不去，犯罪。《毘尼母》云：比丘安居已，應移餘處；若有緣不得去，不犯；若緣無者，出界一宿還來，不犯。《五分》：安居已不去，一宿者墮；若不作限請，若非受請處，得住。《增一》云：告諸比丘，恒一處止，有五非法：意樂屋舍器物；又著財產恐人奪之；或多集財物；貪著親親；恒共白衣往來。反此得五功德。

Part 3: Clearly explaining miscellaneous matters.
Question: Why is it that when performing pravāraṇā before the saṃgha, one says that upon seeing an offense one repents; whereas face-to-face and by mental intention, one always says that one is pure?
Answer: In the saṃgha, the principle of disciplining and raising [offenses] universally applies, and the formal procedure can be completely executed. While individual persons may also raise [offenses], their disciplining cannot be comprehensive. Therefore, one merely declares purity, directing one's mind to harmonize with the saṃgha.
Question: After pravāraṇā is completed, may the precepts be recited?
Answer: According to the Vinayavibhāṣā, one first recites the precepts and afterwards performs pravāraṇā. The Dharmaguptaka Vinaya states that pravāraṇā is itself the recitation of the precepts.
Question: May pravāraṇā be performed in the presence of unordained persons?
Answer: In the Vinaya, it directs one to perform the karman pravāraṇā in a place where one cannot be seen or heard. If they refuse to leave, the saṃgha itself goes to a place where they can neither see nor hear to perform it. In the Vinaya, if an individual person or the saṃgha has already performed pravāraṇā, what happens if visiting monks arrive? If they are fewer, one informs them of purity; if equal or more, one recites it again for them. If two persons have performed the procedure and then three more arrive, it is pravāraṇā by saṃgha karman; if two persons arrive, it is still treated as face-to-face, as explained previously.
Question: Once pravāraṇā is completed on the fifteenth day, may one go outside the boundary?
Answer: One may not. It breaks the varṣā and constitutes separating from robes, because the night-period has not yet ended. One who received an allowance of days up to the full completion of the fifteenth day of the seventh month must also return to the boundary, because during the night one does not obtain the Dharma [privileges]. The text states: "and return within seven days."
Question: If one observed varṣā in this boundary, may one perform pravāraṇā elsewhere?
Answer: The Mahāsāṃghika-vinaya states: One may not; it incurs an offense.
Question: When those in the early varṣā complete pravāraṇā and receive articles for the varṣā share, do those in the late varṣā receive them?
Answer: The Vinaya instructs them to receive the articles, and on the remaining days they must fulfill their term to completion. If lodging and bedding are distributed, it is also permitted to receive them for the sake of the future.
Question: If pravāraṇā is done with a single recitation or two recitations, in the absence of adverse conditions, is it valid?
Answer: It is invalid. In the Vinaya, the group of six bhikṣus did it with a single recitation, two recitations, whispering, speaking hurriedly, not going to the place of pravāraṇā, or going without sitting down or speaking; the Buddha in all these cases decreed it impermissible. The Dharmaguptaka Vinaya states: If a young bhikṣu does not know the pravāraṇā procedure, his upādhyāya or ācārya instructs him; if he still forgets and does not recall, the one receiving the pravāraṇā is sent to teach him; if he forgets again, they should recite it together phrase by phrase. Since the young are instructed so thoroughly, what about the elderly? The answer states: The procedure is the same as for the young. Thus in the Vinaya, when Ānanda led the saṃgha improperly, Kāśyapa rebuked him as young. Ānanda said: "My head is now white; for what reason do you call me young?" Kāśyapa replied: "Because you do not discern matters well, you are the same as young." If an elderly person is ignorant of the Dharma, how could he not be treated analogously?
Question: If there are both early and late varṣā within a boundary, how is pravāraṇā done?
Answer: Follow the pravāraṇā of the majority who observed varṣā, and so forth.
Question: When varṣā is ended, must one leave the original place?
Answer: The Vinaya states: If one does not leave after varṣā is completed, one commits an offense. The Vinayamātṛkā states: After bhikṣus have completed varṣā, they should move elsewhere; if there is a cause preventing departure, there is no offense; if there is no cause, leaving the boundary for one night and returning incurs no offense. The Pañcavargika-vinaya states: Not leaving after varṣā and staying for one night incurs a pāyattika; if one does not set a limit upon invitation, or if it is not an invited place, one may stay. The Ekottarika-āgama states: The Buddha addressed the bhikṣus: Constantly residing in a single place entails five improper dharmas: taking pleasure in dwellings and utensils; clinging to possessions for fear that others will seize them; accumulating many material goods; greedily clinging to relatives; and constantly mingling with laypersons. The opposite of these yields five benefits.