[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) › 2.468 # 四分律刪繁補闕行事鈔 2.468 四分律刪繁補闕行事鈔 2.468 - **Language:** Classical Chinese ### [2.468](https://indike.org/pramana/in.bauddha.taisho.1804.2.468) 第二方者。《論》曰：覆藏相者，若人於僧殘罪中，起僧殘罪見，不欲從彼上起，由無發露心，覆一夜，於此人此罪已被藏；此謂憶、識、不疑、不發露故。若人不知、不憶、或疑、或起非罪見，故藏此罪，此罪不被藏。準論解律，須諸門分別，十種不同：一者形差。律中，犯殘覆已，罷道；罷道已，還受大戒。前犯須治，罷道不須治。二者法差。捨戒作沙彌，如前罷道。三者病差。有心亂、狂、癡病緣，多犯僧殘，全無罪。或病前犯殘經覆，後遇病緣，不成覆。四者過差。被三舉治故，不足僧數。五者人差。《十誦》：設共賊住人、擯人、別住人、種種不共住人、狂心人、啞人、聾人、邊地人、比丘尼、乃至沙彌尼、優婆塞等，與如是人共住，不名覆，向發露亦不成。《伽論》：別住、摩那埵、別住摩那埵竟、白衣所，亦不名覆。《五分》：若於此土，多人識重，不欲令知，不名覆；於彼土覆，成覆。六者業待時差。《僧祇》：若入定，不成覆。若作念云：我待某時、待人、待方，當如法作，是名非覆、非發露。七敬難差。《五分》一切覆藏，名為覆藏；若於和尚、阿闍梨所，及諸敬畏人間，覆不名覆；於餘成覆。八無心覆差。《僧祇》云：覆亦知，謂知罪，作覆藏心；不覆亦知。不作覆心，未得發露、若忘，並不成覆。九無慚愧差。若犯殘已，不作覆心，逢人即說，心無畏難。十者心迷故差。律中不憶、有疑、不識等，並不成覆。文云：若不作僧殘意，不成覆藏，直與摩那埵。若作僧殘意覆，成覆；應先教作突吉羅懺已，與覆藏羯磨。 > Regarding the second method: The treatise states: 'As for the marks of concealment: if a person, regarding a saṃghāvaśeṣa offense, conceives the view that it is a saṃghāvaśeṣa offense, does not wish to be elevated from it, and owing to an absence of the intention to disclose, conceals it for one night, for this person this offense has already been concealed; this refers to remembering, recognizing, having no doubts, and not disclosing. If a person does not know, does not remember, or doubts, or conceives the view that it is not an offense, and therefore conceals this offense, this offense is not concealed.' Following the treatise to explain the Vinaya, one must distinguish through various gates, which are ten different kinds: First, variation in form. In the Vinaya, having committed a residual offense and concealed it, one leaves the path; having left the path, one again receives the full precepts. The former offense must be dealt with, but leaving the path need not be dealt with. Second, variation in status. Relinquishing the precepts to become a śrāmaṇera is like the aforementioned leaving of the path. Third, variation in illness. If there are conditions of mental confusion, madness, or delusion, even if one commits many saṃghāvaśeṣas, there is entirely no offense. Or, if before illness one committed a residual offense and underwent concealment, and later encountered the condition of illness, it does not constitute concealment. Fourth, variation in fault. Because one has undergone punishment by the three acts of suspension, one does not suffice for the quorum of the saṃgha. Fifth, variation in person. The Daśādhyāya-vinaya states: 'Supposing one dwells together with a person living with thieves, an expelled person, a person undergoing parivāsa, various kinds of people not to be lived together with, a person of deranged mind, a mute person, a deaf person, a person of the borderlands, a bhikṣuṇī, down to a śrāmaṇerī, an upāsaka, and so forth—dwelling together with such people is not called concealment, and disclosing to them also does not succeed.' The Saṃghabhedavastu states: 'Before those undergoing parivāsa, mānatva, having completed parivāsa and mānatva, or laypeople, it is also not called concealment.' The Pañcavargika-vinaya states: 'If in this land many people know and respect him, and he does not wish them to know, it is not called concealment; if concealed in that land, it constitutes concealment.' Sixth, variation in karma awaiting time. The Mahāsāṃghika-vinaya states: 'If one enters absorption, it does not constitute concealment. If one forms the thought: "I shall await a certain time, await a person, or await a direction, and then act in accordance with the Dharma," this is called neither concealment nor disclosure.' Seventh, variation in respect and difficulty. The Pañcavargika-vinaya states: 'All concealment is called concealment; if before an upādhyāya, an ācārya, or among various people whom one respects and fears, concealing is not called concealment; before others it constitutes concealment.' Eighth, variation in lack of intention to conceal. The Mahāsāṃghika-vinaya states: 'One also knows concealment, meaning knowing the offense and forming the intention to conceal; one also knows non-concealment. If one does not form the intention to conceal, but has not yet managed to disclose, or if one forgets, none of these constitutes concealment.' Ninth, variation in lack of shame and remorse. If after committing a residual offense, one does not form the intention to conceal, but speaks of it whenever meeting someone, with a mind free of fear or hesitation. Tenth, variation due to mental confusion. In the Vinaya, not remembering, having doubts, not recognizing, and so forth, all do not constitute concealment. The text states: 'If one does not form the thought of a saṃghāvaśeṣa, it does not constitute concealment, and one directly grants mānatva. If one forms the thought of a saṃghāvaśeṣa and conceals it, it constitutes concealment; one should first instruct him to perform repentance for the duṣkṛta, and then grant the karman for concealment.' > — English (machine translation) (machine translation) - [Previous: 2.467](https://indike.org/pramana/in.bauddha.taisho.1804.2.467) - [Next: 2.469](https://indike.org/pramana/in.bauddha.taisho.1804.2.469) - [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.2.468) — English, machine translation ## Linked texts (1) - [摩訶僧祇律](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.other-vinayas.mahasamghika*zh-buddhabhadra.25.150) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1804.2.468](https://indike.org/pramana/in.bauddha.taisho.1804.2.468) · Pramāṇa