[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) › 3.62 # 四分律刪繁補闕行事鈔 3.62 四分律刪繁補闕行事鈔 3.62 - **Language:** Classical Chinese ### [3.62](https://indike.org/pramana/in.bauddha.taisho.1804.3.62) 六作法失不之義。《僧祇》：沙彌邊作淨，若受具，稱無歲比丘。若死者，得停十日，更須說淨（有人言，真實主亡則失，展轉者不失，此未讀正律。文明二淨俱失，以並非正主）。若不知施主存亡，便失淨法，不得過十日。《薩婆多》：施主若死，更求淨主。除錢寶穀米，一切長財，盡五眾邊作淨（二寶俗施主，亦須十日內更請）。《十誦》：若淨施主是弟子，被師呵責者，不得作淨，應更淨施餘人。施主若死，亦須更覓。施主亡者，物不入僧，以財屬他別人，假名施也（準此，前展轉不須者，謬矣。又上文，一人為主，不得稱二三人，便與《五分》漫標有違。或是立法令取五眾，及至作法，常指一人）。《善見》：若因淨施，方便藏匿不還，計直犯罪（故知屬本主）。《僧祇》：若衣多，忘不識，應取一切衣，集著一處，當捨言：「我此衣淨施與某甲，我今還捨。」應更說之。《四分》若忘者，更說；《論》開忘後十日（此謂可分別者）。《薩婆多》：若說淨財寶、及以衣財，若人貸之；後時寶還寶、錢還錢，乃至衣財相當者，不須說淨；若還不相似物，更須說淨（以非異來，貪貯過少）。《毘尼母》：若衣已說淨及點淨，納未二淨者，縫衣著納，是名衣和合淨（點淨如〈隨相〉中）。五正色并上色錦，雖和合不成。若先以正不正色染，後以餘色及正色染，是名色和合，得畜。餘廣如〈隨相〉中。 > Sixth, the meaning of whether the rite becomes invalid. The Mahāsāṃghika-vinaya states: If one performs purification before a śrāmaṇera, and he receives full ordination, he is designated a bhikṣu without monastic seniority. If he dies, one may pause for ten days, after which one must repeat the purification (some say that if the actual master dies it is lost, while with the indirect one it is not lost; these persons have not read the canonical Vinaya. The text clearly states that both purifications are lost, because neither is the real owner). If one does not know whether the purification master is alive or dead, one thereby loses the purification procedure, and it cannot exceed ten days. The Sarvāstivāda states: If the purification master dies, seek another purification master. Except for money, valuables, grains, and rice, all extra possessions are purified entirely before the five assemblies (for the two types of valuables with lay purification masters, one must also make a request again within ten days). The Daśādhyāya-vinaya states: If the purification master is a disciple who is reprimanded by his master, one cannot perform purification with him, but should further purify by giving to another person. If the purification master dies, one must also seek another. When the purification master dies, the item does not enter the saṃgha, because the property belongs to someone else, and it was only nominally given (according to this, the previous view that indirect purification is not needed \[to be renewed\] is erroneous. Furthermore, the passage above stating that one person serves as master and one cannot name two or three people contradicts the open specification in the Pañcavargika-vinaya. Or perhaps the enactment allows one to choose among the five assemblies, but when it comes to executing the rite, one always designates a single person). The Samantapāsādikā states: If, by means of purification, one employs an expedient to conceal it without returning it, calculate its value to determine the offense (thus we know it belongs to the original owner). The Mahāsāṃghika-vinaya states: If robes are numerous and one forgets and does not recognize them, one should take all the robes, gather them in one place, and relinquish them, saying: "This robe of mine was purified and given to so-and-so; I now relinquish it back." One should repeat the purification. In the Dharmaguptaka, if one forgets, one repeats the rite; the Treatise allows ten days after forgetting (this refers to those that can be distinguished). The Sarvāstivāda states: If one has purified property and valuables or robe material, and someone borrows it, and later valuables are returned for valuables, money for money, or equivalent robe materials, one need not repeat the purification; if one returns dissimilar items, one must repeat the purification (because it is not an unrelated acquisition, and the fault of greedy hoarding is minimal). The Vinayamātṛkā states: If a robe has been purified by declaration and purified by marking, and patch-cloth that has not undergone the two purifications is sewn onto the robe as a patch, this is called purification by combination of robe-materials (purification by marking is as in the chapter on Corresponding Specific Marks). The five primary colors and high-grade colored brocades do not succeed even if combined. If it is first dyed with a primary or non-primary color, and later dyed with other colors and primary colors, this is called combination of colors, and one is allowed to keep it. The rest is explained at length in the chapter on Corresponding Specific Marks. > — English (machine translation) (machine translation) - [Previous: 3.61](https://indike.org/pramana/in.bauddha.taisho.1804.3.61) - [Next: 3.63](https://indike.org/pramana/in.bauddha.taisho.1804.3.63) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1804.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.3.62) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1804.3.62](https://indike.org/pramana/in.bauddha.taisho.1804.3.62) · Pramāṇa