[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) › 2.140 # 四分律刪繁補闕行事鈔 2.140 四分律刪繁補闕行事鈔 2.140 - **Language:** Classical Chinese ### [2.140](https://indike.org/pramana/in.bauddha.taisho.1804.2.140) 第五無因緣。有緣汎列七種：一別人作法，或對首，或心念（非謂作法開離，以輕易重）。二對僧作法離，有二：初有緣乞得，《四分》老病比丘（三十已去名為老）三衣重者，羯磨離衣，法如《疏》說；二者共作迦絺那衣。三者對處作法離，即不失衣界。四蘭若恐怖離。五王路隔塞，命梵等離。六迦提賞勞離。七如《五分》僧塔諸緣，及他要事，聽六夜離無罪；若事訖不反，吉羅。就七中更分，前三得法離，後三無法離，蘭若通有無。六夜送入村，無法離。恐失遙捨，是有法離。得罪分別：第二、第四、第五六七，一向無罪，以有緣故。五中隔塞，或望斷故失衣；不失如後。就第三攝衣界中，無三礙故，開通往反；若有三礙，不免失衣。第二對僧作法，有緣時在不失；限滿便失，得罪。餘一一準思知而會通。 > Fifth is 'without cause or condition'. Conditions are generally listed as seven kinds: First, by an individual's rite, either face-to-face or mentally (this does not mean the rite allows separation, but rather exchanging the heavy for the light). Second, separation by a rite before the saṃgha, which has two types: first, when there is a condition and one requests and receives it, as in the Dharmaguptaka where an aged or sick bhikṣu (aged means thirty \[rains\] and above) whose three robes are heavy receives a karman to separate from his robes, the procedure being as expounded in the Commentary; second, the joint making of the kaṭhina robe. Third, separation by a rite with respect to a place, namely, the boundary for not forfeiting robes. Fourth, separation due to fear in an araṇya. Fifth, separation due to blockage of the royal road, danger to life or celibacy, and the like. Sixth, separation as a reward for service during the kārttika. Seventh, as in the Pañcavargika-vinaya, where various circumstances regarding the saṃgha and stūpas and other vital affairs permit separation for six nights without guilt; if the business is finished and one does not return, it is a duṣkṛta. Subdividing these seven: The first three are separation with formal procedure, the latter three are separation without formal procedure, and the araṇya encompasses both having and lacking it. Sending \[robes\] into a village for six nights is separation without formal procedure. Relinquishing from afar for fear of forfeiture is separation with formal procedure. Distinguishing the incurring of offenses: The second, fourth, fifth, sixth, and seventh are uniformly without offense, because there is a cause. In the fifth, due to blockage or abandonment of hope, the robes may be forfeited; not forfeiting is as explained later. Regarding the third, within the boundary encompassing robes, because there are no three obstructions, going back and forth is permitted; if there are the three obstructions, one cannot avoid forfeiting the robes. In the second, the rite before the saṃgha, as long as the condition remains, they are not forfeited; when the limit expires, they are forfeited and an offense is incurred. The rest should each be reflected upon and harmonized accordingly. > — English (machine translation) (machine translation) - [Previous: 2.139](https://indike.org/pramana/in.bauddha.taisho.1804.2.139) - [Next: 2.141](https://indike.org/pramana/in.bauddha.taisho.1804.2.141) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1804.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.2.140) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1804.2.140](https://indike.org/pramana/in.bauddha.taisho.1804.2.140) · Pramāṇa