[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) › 2.531 # 四分律刪繁補闕行事鈔 2.531 四分律刪繁補闕行事鈔 2.531 - **Language:** Classical Chinese ### [2.531](https://indike.org/pramana/in.bauddha.taisho.1804.2.531) 大段四門，還衣雜法。初料簡是非。三十戒中，五長戒者，必須畜斷，然後得還；非五長者，本以受取違法，不由畜過，當座還之。今行事者，恐畜心不斷，故令經宿還。今不同之，必不斷心，多日亦犯；若捨心斷，當日得還，如上論文。今且依循舊法。若五長者，謂十日衣、一月衣、長鉢、七日藥、急施過後畜等，經宿還之。律云：若大眾多，難集；彼比丘有因緣事，欲遠行，僧即應還彼衣。彼得衣已，屏處付之，須作展轉羯磨，其文如亡人輕物法，加云：「僧今持是衣，與某甲比丘；某甲比丘，當還某甲比丘。白如是。」餘詞並同直付法。律云：應問彼言：「此衣與誰？」隨彼與者與之。若非五長，及是五長明日還者，直作羯磨還之。和索問緣，答訖白言：「大德僧聽！某甲比丘，故離僧伽梨宿犯捨墮（販賣買財隨稱），是諸衣物已捨與僧。若僧時到僧忍聽：僧今持是衣物還某甲比丘。白如是。」「大德僧聽！某甲比丘，故離僧伽梨宿犯捨墮，此衣已捨與僧；僧今持是衣，還某甲比丘。誰諸長老忍：僧今持是衣還某甲比丘者，默然；誰不忍者，說。僧已忍，還某甲比丘衣竟。僧忍，默然故。是事如是持。」律中若不還衣者，得吉羅。若依他部，如前具解。又如下卷〈諸部別行〉事中。問：先懺根本，後懺吉羅，罪滅不？答：如僧殘不異故，罪不得出。問：四人單白，得受懺不？答：前已明之，並須五人已上，方行羯磨；四人若作，但得對首，如上卷中。餘有諸捨，如別篇自現，故不廣述。 > Major Section Four: Miscellaneous methods for returning the robes. First, evaluating right and wrong. Among the thirty precepts, regarding the five precepts on extra items, the accumulation must be cut off before \[the items\] may be returned; regarding those that are not the five extra items, because the acceptance and taking originally violated the rules, and not due to the fault of accumulating, they are returned immediately during the session. Present practitioners, fearing that the mind of accumulation has not been severed, therefore order them returned after passing a night. I do not agree with this now: if the mind is definitely not severed, keeping them for many days is also an offense; if the mind of relinquishment is severed, they may be returned on the very day, as in the treatise text cited above. For now, let us follow the old rule: if it is the five extra items—namely the ten-day robe, the one-month robe, the extra bowl, the seven-day medicine, and keeping urgent robe-gifts beyond the limit—they are returned after passing a night. The Vinaya states: 'If the great assembly is numerous and difficult to convene, and that bhikṣu has urgent business and wishes to travel afar, the saṃgha should immediately return those robes to him.' Once he has obtained the robes, they are handed over to him in a secluded place, and a transitive karman must be performed. Its wording is like the procedure for light belongings of a deceased person, with the addition: 'The saṃgha now takes these robes and gives them to the bhikṣu named so-and-so; the bhikṣu named so-and-so shall return them to the bhikṣu named so-and-so. This is the motion.' The rest of the words are identical to the direct bestowal procedure. The Vinaya states: One should ask him: 'To whom should these robes be given?' and they are given according to whomever he gives them to. If they are not the five extra items, or if they are the five extra items being returned the next day, they are returned by directly performing a karman. Having harmonised, requested \[chanda\], and inquired into the cause, and having answered, he makes the motion: 'May the Venerable Saṃgha listen! The bhikṣu named so-and-so deliberately spent the night away from his saṃghāṭī, committing a niḥsargika-pāyattika (mentioning commercial trade and purchasing goods as appropriate). All these robes and articles have already been relinquished to the saṃgha. If the time has arrived for the saṃgha, may the saṃgha consent and listen: the saṃgha now takes these robes and articles and returns them to the bhikṣu named so-and-so. This is the motion.' 'May the Venerable Saṃgha listen! The bhikṣu named so-and-so deliberately spent the night away from his saṃghāṭī, committing a niḥsargika-pāyattika. These robes have already been relinquished to the saṃgha; the saṃgha now takes these robes and returns them to the bhikṣu named so-and-so. Whichever elders consent that the saṃgha now takes these robes and returns them to the bhikṣu named so-and-so, remain silent; whoever does not consent, speak. The saṃgha has already consented to return the robes to the bhikṣu named so-and-so. It is because the saṃgha has consented and remained silent. Thus should this matter be upheld.' In the Vinaya, if one does not return the robes, one incurs a duṣkṛta. If relying on other schools, it has been fully explained as above, and is also found in the lower fascicle under 'Matters of the Separate Practices of the Various Schools'. Question: If one first confesses the fundamental \[offense\] and afterwards confesses the duṣkṛtas, is the offense expiated or not? Answer: Because it is no different from a saṃghāvaśeṣa, the offense cannot be removed. Question: Can a single motion before four people receive the confession? Answer: It was already clarified earlier that five or more people are required to execute a karman; if four people perform it, it can only be face-to-face, as in the upper fascicle. Other various relinquishments appear in their respective chapters, and thus are not described extensively. > — English (machine translation) (machine translation) - [Previous: 2.530](https://indike.org/pramana/in.bauddha.taisho.1804.2.530) - [Next: 2.532](https://indike.org/pramana/in.bauddha.taisho.1804.2.532) - [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.2.531) — English, machine translation ## Linked texts (2) - [四分律刪補隨機羯磨](https://indike.org/pramana/in.bauddha.taisho.1808.2.363) — Classical Chinese - [僧羯磨](https://indike.org/pramana/in.bauddha.taisho.1809.2.136) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1804.2.531](https://indike.org/pramana/in.bauddha.taisho.1804.2.531) · Pramāṇa