四分律刪繁補闕行事鈔 2.532

2.532

二明眾多人捨，有三：初對四人捨法。捨財、還財，如前僧法不異。捨心亦同，乃至一人，豈有須畜。若論捨罪，則有六種。前須乞懺，由對僧也；以對別故，則無白文。餘詞同上，但改單白為問邊人言：「諸長老！若長老聽我受某甲比丘懺悔者，我當受。」彼言：「爾！」餘如《刪補羯磨》。對三人、二人，法亦大同。既是全別，初捨衣云：「眾多大德一心念！」然後自陳；後云：「捨與眾多大德。」捨罪中，問邊人與上無異，餘法並同。二部還衣，前須羯磨，自他是僧；後別人法，口和還得。

Second, explaining relinquishing before multiple persons, which has three parts: First, the method of relinquishing before four persons. Relinquishing property and returning property are no different from the saṃgha method above. The mind of relinquishment is also the same; even before a single person, how could there be a need to accumulate? As for expiating offenses, there are six kinds. The earlier need to beg for confession was because it was before the saṃgha; since this is before a separate group, there is no text for a motion. The rest of the words are the same as above, merely changing the single motion to asking the person beside: 'Venerables! If the elders permit me to receive the confession of the bhikṣu named so-and-so, I shall receive it.' The other says: 'Yes!' The rest is as in the Pruned and Supplemented Karman. The procedure before three persons or two persons is also largely identical. Since it is entirely a separate group, when first relinquishing the robes one says: 'May the multiple Venerables keep me single-mindedly in mind!' and then states it oneself; afterwards saying: 'I relinquish them to the multiple Venerables.' In expiating offenses, asking the person beside is no different from the above, and the remaining procedures are completely identical. For the two divisions returning the robes, previously a karman was required, as oneself and the other constituted a saṃgha; subsequently under the method for separate individuals, verbal assent is sufficient to return them.