四分律刪繁補闕行事鈔 3.405

3.405

先明對首持二衣法。《薩婆多》：沙彌受戒已，應持上下二衣，一當欝多羅僧，二當安陀會。財體是非、作之方法、失衣分齊，一同僧中，唯受持少別。應對一受戒無犯沙彌，手執上衣云：「長老一心念！我某甲沙彌，此漫欝多羅僧受持（三說。下衣準此。律無受法，準《十誦》文如此）。」受持鉢法、受持坐具，一同僧法，唯改沙彌名為異；乃至尼中二眾，亦同持之。百一供具，例同無異。若畜長衣，請二衣施主，亦同僧法；說淨之本亦同；藥鉢準此。若得錢寶，《薩婆多》亦請白衣為之。以沙彌戒中，正同僧故，不得自畜。若犯長衣鉢等，皆犯捨墮；懺罪一同僧法，界內集人作之；不受戒者，亦無別眾；文同大僧，唯以突吉羅一罪為別，至時改之。若犯提舍已下，上及僧殘，並須懺悔；有覆須治，唯以吉羅為定。若波羅夷，律云：三眾突吉羅，滅擯。餘有安居、受日等事，例同大僧。《十誦》：制五眾安居，五眾受日。《四分》：三時遊行戒，三眾亦結罪。故須知之。

First, clarifying the procedure for holding the two robes face-to-face: The *Sarvāstivāda* states that after a śrāmaṇera has received the precepts, he should hold upper and lower robes: the first corresponds to the uttarāsaṅga, and the second corresponds to the antarvāsaka. The propriety of the material substance, the method of making them, and the limits of losing the robes are entirely identical with those among the bhikṣus; only the formal undertaking is slightly different. Facing an observant śrāmaṇera who has received the precepts, he takes the upper robe in hand and says: “Venerable One, with focused mind take note! I, śrāmaṇera so-and-so, take up and hold this plain uttarāsaṅga.” (Spoken thrice. The lower robe is treated accordingly. The Vinaya has no formula for undertaking, but following the text of the *Daśādhyāya-vinaya*, it is like this.) The formulas for holding the bowl and for holding the sitting cloth (niṣīdana) are entirely identical to the bhikṣus' procedures, only substituting the title ‘śrāmaṇera’ as the difference; this extends to the lower two assemblies among the nuns, who likewise hold them. The one hundred and one permissible implements follow this model without difference. If one keeps extra robes, inviting a donor for the two robes is also identical to the bhikṣus' procedure; the source text for making pure is also identical; medicines and bowls are treated accordingly. If one obtains money or jewels, the *Sarvāstivāda* also has one invite a layperson to handle them. Because in the śrāmaṇera precepts one is precisely identical to a bhikṣu, one may not keep them oneself. If one violates the rule on extra robes, bowls, and so forth, in all cases it constitutes a nissaggiyapācittiya; repenting the offense is entirely identical to the bhikṣus' procedure, being done by assembling people within the boundary; as they have not received the [full] precepts, neither is there a separate saṃgha; the text is identical to that for the fully ordained monks, differing only in that the offense is a single duṣkṛta, which is amended when the time comes. If one commits offenses from pātideśanīya on down, or up to saṃghāvaśeṣa, all must be repented; those concealed must be dealt with, and are fixed solely as duṣkṛta. As for pārājika, the Vinaya states: for the lower three assemblies, it is duṣkṛta and expulsion. Other matters, such as the varṣā and receiving days [of absence], follow the example of the fully ordained monks. The *Daśādhyāya-vinaya* prescribes varṣā for the five assemblies and receiving days [of absence] for the five assemblies. The *Dharmaguptaka Vinaya* states that for the precept on traveling during the three seasons, the lower three assemblies are also held liable for offenses. Therefore, one must know this.