四分律刪繁補闕行事鈔 2.270

2.270

疑惱比丘戒六十三。五緣：一大比丘，二故生惱意，三以六事一一說告，四言辭了，五前人聞知。律中，六事惱者：若以生時，若年歲，若受戒，若羯磨，若犯六聚，若犯聖法，隨一一事皆墮。《僧祇》：當受時，應語令知；受後不得，恐疑悔（若即用語者，如律開）。律不犯者：其事實爾，不故作。彼非爾許時生，恐後有疑悔，無故受他利養，受大比丘禮敬，便語言，汝非爾許時生。若實無爾許歲，恐後悔受利養敬奉，語言，未爾許歲。若實年不滿二十，界內別眾，作白不成，羯磨不成，非法別眾；恐後疑悔受利養禮敬，語彼令知，還本處受戒故（準此，欲重受戒，佛令遷本處，勘問得不故）。若實犯波羅夷乃至惡說，恐後悔恨受利養，受持戒比丘禮敬；欲令如法懺悔，語知犯六聚者。又為性麁疏，不知言語，便語汝所說者自稱上人法等。若錯、若戲，一切皆開。

The sixty-third precept: distressing a bhikṣu with doubts. There are five conditions: first, he is a fully ordained bhikṣu; second, one intentionally conceives the thought to distress him; third, one relates and informs him of each of the six matters individually; fourth, the words are distinct; fifth, the other person hears and understands. In the Vinaya, the six matters of distress are: concerning time of birth, years of age, ordination, karman, offenses of the six categories, or offenses regarding the noble Dharma—incurring a pāyattika for each and every matter. The Mahāsāṃghika-vinaya states: 'At the time when he is about to receive [ordination], one should tell him so that he knows; after he has received it, one must not, for fear of causing doubt and regret.' (If one tells him right at that time, it is allowed as in the Vinaya.) In the Vinaya, cases of non-offense are: the matter is truly so, and one does not act intentionally. If he was not born at such a time, and for fear that he might later have doubts and regrets, receiving others' offerings and receiving elder bhikṣus' prostrations for no reason, one then tells him: 'You were not born at such a time.' If in truth he has not reached such years of age, and for fear that he might later regret receiving offerings and respectful veneration, one tells him: 'You have not reached such years of age.' If in truth his age was less than twenty, or there was a separate saṃgha within the boundary, or the motion was not properly made, or the karman was invalid, or it was an unlawful separate saṃgha; and for fear that he might later have doubts and regrets receiving offerings and prostrations, one tells him to let him know, so that he may return to the original place to receive ordination. (Based on this, when wishing to re-receive ordination, the Buddha had one relocate to the original place to inquire whether it is permissible.) If he has truly committed a pārājika down to an evil speech offense, and for fear that he might later regret receiving offerings and receiving prostrations from precept-keeping bhikṣus, wishing him to confess in accordance with the Dharma, one tells him so he knows he committed one of the six categories. Furthermore, if due to a crude and careless nature one does not know how to speak, and simply says, 'What you said was claiming for yourself superhuman Dharma,' and so forth. If mistaken or joking, all are exceptions.