[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) › 2.218 # 四分律刪繁補闕行事鈔 2.218 四分律刪繁補闕行事鈔 2.218 - **Language:** Classical Chinese ### [2.218](https://indike.org/pramana/in.bauddha.taisho.1804.2.218) 二別僧、別乞、別請三種。先明別僧，即是僧次。《五分》：僧次請者，凡夫聖人、坐禪誦經、勸佐眾事、並為解脫出家者，得入僧次；唯除惡戒人。若言次第上座者，是僧次攝。又不知齊幾為上座？佛言：上無人者，皆名上座。以法取人，或言禪師等，是別請。若言禪師十人，便除法師、律師；甄簡異故，不名僧次。《十誦》、《善生》中：以羅漢法請人，不稱名字，猶名別請，為佛所呵。如〈訃請〉法中。《多論》：若施主長請比丘，或作日限；先隨意請人，各使令定。至初集日，先無別請，一切無遮，大善無過；不能無遮，應打楗稚。眾僧集已，先別請者，且住一處。勸化比丘，若施主，應立高處，舉聲大唱，六十臘入；若多若少，但得一人，即名清淨；乃至唱到一夏，及沙彌等，若都無者，亦名清淨。若初日不唱，應日日唱，如初日法。若初日唱訖，若遮不遮，一切無過。若不作此二法，若食時，有遮界內比丘乃至一人，此一切僧得別眾罪。設界內無比丘故，有遮食不清淨。若九十日請，或長請，如初日唱。九十日夏訖，施主設有續供一月半月，即前唱法為清淨，不須更唱。唯僧房臥具，九十日竟，日日唱，不者得罪。若施主就僧界內作食，堂舍不容，次第出，在異處食亦得。若大界內有二處，《僧祇》：一日中二處俱施食，布薩處無過；不布薩處，不請布薩處一人，不送一分食者，此僧犯墮。若施主別請僧次四人，入僧布薩界內食，或將食入界別請比丘，應布薩處請僧次一人，若送一分食；若二處三處亦爾；自處不須展轉取人送食。設請人送食已，外有異比丘，若遮不與食者墮。若不爾者，三人已下，各各異處食得。若作意請僧中一人，忽忘不請，在前作一分食，置上座頭，送與彼僧。若道界遠者，先取食，次第行之。若聚落界內，雖無僧界，設二檀越請四人已上，於二處食，應打楗稚。互謂一人，互送一分食。若有異比丘應入，乃至一人。若不互請送食，皆墮。若遮不與一人食，亦墮。假令一處欲如法者，應好隱悉知聚落比丘有無，不疑者得。不爾，應打楗稚；不打者，知有一人不來食，犯墮。疑有，吉羅。若不疑心，若打楗稚，不問有無，一切不犯。或先僧次請來，有客比丘，遮不聽入，即成別眾。或先別請，有客比丘來，比丘教化勿遮，即成僧次。不能不遮，乃至唱一人入等。《善見》：別乞四句：或四人一時乞，或別別乞，各不相知；而同一主，一時往受食者，犯。二各各去，一時受，各處食（《四分律》中不犯墮）。三各去、各受、各食，不犯。四或別乞、別去，一時受食，犯。義云：僧次請，人至請家已，門外有比丘，不許入界內者，變為別請。設後食時無人，亦犯墮。若門外僧，與家內相去六十三步外者，食時外僧，乃名別請別眾，不名僧次別眾。 > Second, the three kinds: separate saṃgha, individual begging, and individual invitation. First, explaining separate saṃgha, which refers to monastic rotation. The Pañcavargika-vinaya states: 'Regarding invitations by monastic rotation: ordinary worldlings, noble ones, those who practice meditation, recite scriptures, encourage and assist with communal affairs, and all who have gone forth for liberation, may enter the monastic rotation; the only exception is those of bad conduct. If one says "the senior thera in order," this is included in monastic rotation.' Furthermore, if one does not know how many are considered senior theras: the Buddha said: 'Those who have no one above them are all called senior theras.' If one selects persons based on specific dharmas, such as saying 'meditation masters' and so forth, this is an individual invitation. If one says 'ten meditation masters,' this excludes Dharma teachers and Vinaya masters; because of discriminatory selection, it is not called monastic rotation. In the Daśādhyāya-vinaya and the Upāsakaśīla-sūtra: inviting people by the dharma of an arhat without naming names is still called an individual invitation, which was rebuked by the Buddha, as in the section on rules for obituary invitations. The Sarvāstivāda-vinaya-vibhāṣā states: 'If a donor makes a perpetual invitation to bhikṣus, or sets a day limit, first inviting persons as they please and determining each of them, on the day of the first assembly, if there were initially no individual invitations and everything is unobstructed, it is very good and without fault. If they cannot remain unobstructed, the gaṇḍī should be struck. After the community of monks has assembled, those who were previously individually invited should remain in one place for the time being. An exhorting bhikṣu or the donor should stand in an elevated place and proclaim loudly with a raised voice that those of sixty rains may enter; whether many or few, if even a single person is obtained, it is deemed pure; continuing down to proclaiming for one summer-retreat, as well as śrāmaṇeras and so forth; if there are none at all, it is also deemed pure. If one does not proclaim on the first day, one should proclaim day by day according to the procedure of the first day. Once proclaimed on the first day, whether obstructing or not obstructing, everything is without fault. If these two procedures are not performed, then at the time of eating, if even a single bhikṣu within the boundary is obstructed, all these monks incur the offense of eating in a separate group. Even supposing there are no bhikṣus within the boundary, because of obstructing the food, there is impurity. If it is an invitation for ninety days, or a perpetual invitation, one proclaims as on the first day. When the ninety days of the summer-retreat are completed, if the donor continues the offerings for one month or half a month, the previous procedure of proclamation suffices for purity, and one need not proclaim again. Only regarding monastic rooms and bedding, once the ninety days are completed, one must proclaim day by day; if not, an offense is incurred. If a donor prepares food within the monastic boundary, and the hall is insufficient to accommodate them, it is also permissible to exit in order and eat in a different place. If there are two places within the great boundary, the Mahāsāṃghika-vinaya states: "If food is offered at both places in one day, the upoṣadha hall is without fault; if at the place other than the upoṣadha hall, one does not invite one person from the upoṣadha hall or send one portion of food, this saṃgha commits a pāyattika." If a donor individually invites four persons from the monastic rotation to enter within the monastic upoṣadha boundary to eat, or brings food into the boundary to individually invite bhikṣus, one should invite one person from the monastic rotation at the upoṣadha hall, or send one portion of food; the same applies to two places or three places; one's own place does not need to successively take people and send food. Supposing that having invited a person and sent food, there is another different bhikṣu outside, if one obstructs him and does not give food, one incurs a pāyattika. If it is not so, three or fewer persons eating in different places individually is permissible. If one intended to invite one person among the saṃgha and suddenly forgets and does not invite him, one should make one portion of food in advance, place it at the head of the senior thera, and send it to that monk. If the path or boundary is distant, one takes the food in advance and distributes it in order. If within the village boundary, although there is no monastic boundary, supposing two dānapatis invite four or more people to eat at two places, the gaṇḍī should be struck. They should mutually invite one person and mutually send one portion of food. If another different bhikṣu should enter, even down to one person, if they do not mutually invite and send food, all commit a pāyattika. If one obstructs and does not give food to even one person, one also commits a pāyattika. Supposing one place wishes to act in accordance with the Dharma, one should thoroughly and completely know whether there are bhikṣus in the village; if there is no doubt, it is permissible. Otherwise, one should strike the gaṇḍī; if one does not strike it, knowing that there is one person who has not come to eat, one commits a pāyattika. If one suspects there is one, it is a duṣkṛta. If one has an unsuspicious mind, or if one strikes the gaṇḍī, regardless of whether there are any or not, there is no offense at all. Or, if persons originally arrived by invitation of monastic rotation, and a visiting bhikṣu is obstructed and not permitted to enter, it immediately becomes a separate group. Or, if there was initially an individual invitation, and a visiting bhikṣu arrives, and the bhikṣu instructs that he not be obstructed, it immediately becomes a monastic rotation. If unable to not obstruct, one should at least proclaim for one person to enter, and so forth. The Samantapāsādikā states: "There are four permutations of individual begging: either four persons beg at one time, or they beg separately without knowing about each other; yet having the same host, going at one time to receive food incurs an offense. Second, each going separately, receiving at one time, and eating in separate places (in the Dharmaguptaka Vinaya, this does not commit a pāyattika). Third, each going, each receiving, and each eating—there is no offense. Fourth, or begging separately, going separately, but receiving food at one time incurs an offense." The commentary explains: when persons invited by monastic rotation have arrived at the house of the invitation, if there is a bhikṣu outside the gate who is not permitted to enter within the boundary, it turns into an individual invitation. Supposing later at the time of eating there is no one, one also commits a pāyattika. If the monks outside the gate are separated from the inside of the house by more than sixty-three paces, at the time of eating the outside monks are deemed to form an individual invitation separate group, not a monastic rotation separate group.' > — English (machine translation) (machine translation) - [Previous: 2.217](https://indike.org/pramana/in.bauddha.taisho.1804.2.217) - [Next: 2.219](https://indike.org/pramana/in.bauddha.taisho.1804.2.219) - [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.2.218) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1804.2.218](https://indike.org/pramana/in.bauddha.taisho.1804.2.218) · Pramāṇa