四分律刪繁補闕行事鈔 1.540

1.540

Part 3: Clearly explaining miscellaneous matters.
Question: Why is it that when performing pravāraṇā before the saṃgha, one says that upon seeing an offense one repents; whereas face-to-face and by mental intention, one always says that one is pure?
Answer: In the saṃgha, the principle of disciplining and raising [offenses] universally applies, and the formal procedure can be completely executed. While individual persons may also raise [offenses], their disciplining cannot be comprehensive. Therefore, one merely declares purity, directing one's mind to harmonize with the saṃgha.
Question: After pravāraṇā is completed, may the precepts be recited?
Answer: According to the Vinayavibhāṣā, one first recites the precepts and afterwards performs pravāraṇā. The Dharmaguptaka Vinaya states that pravāraṇā is itself the recitation of the precepts.
Question: May pravāraṇā be performed in the presence of unordained persons?
Answer: In the Vinaya, it directs one to perform the karman pravāraṇā in a place where one cannot be seen or heard. If they refuse to leave, the saṃgha itself goes to a place where they can neither see nor hear to perform it. In the Vinaya, if an individual person or the saṃgha has already performed pravāraṇā, what happens if visiting monks arrive? If they are fewer, one informs them of purity; if equal or more, one recites it again for them. If two persons have performed the procedure and then three more arrive, it is pravāraṇā by saṃgha karman; if two persons arrive, it is still treated as face-to-face, as explained previously.
Question: Once pravāraṇā is completed on the fifteenth day, may one go outside the boundary?
Answer: One may not. It breaks the varṣā and constitutes separating from robes, because the night-period has not yet ended. One who received an allowance of days up to the full completion of the fifteenth day of the seventh month must also return to the boundary, because during the night one does not obtain the Dharma [privileges]. The text states: "and return within seven days."
Question: If one observed varṣā in this boundary, may one perform pravāraṇā elsewhere?
Answer: The Mahāsāṃghika-vinaya states: One may not; it incurs an offense.
Question: When those in the early varṣā complete pravāraṇā and receive articles for the varṣā share, do those in the late varṣā receive them?
Answer: The Vinaya instructs them to receive the articles, and on the remaining days they must fulfill their term to completion. If lodging and bedding are distributed, it is also permitted to receive them for the sake of the future.
Question: If pravāraṇā is done with a single recitation or two recitations, in the absence of adverse conditions, is it valid?
Answer: It is invalid. In the Vinaya, the group of six bhikṣus did it with a single recitation, two recitations, whispering, speaking hurriedly, not going to the place of pravāraṇā, or going without sitting down or speaking; the Buddha in all these cases decreed it impermissible. The Dharmaguptaka Vinaya states: If a young bhikṣu does not know the pravāraṇā procedure, his upādhyāya or ācārya instructs him; if he still forgets and does not recall, the one receiving the pravāraṇā is sent to teach him; if he forgets again, they should recite it together phrase by phrase. Since the young are instructed so thoroughly, what about the elderly? The answer states: The procedure is the same as for the young. Thus in the Vinaya, when Ānanda led the saṃgha improperly, Kāśyapa rebuked him as young. Ānanda said: "My head is now white; for what reason do you call me young?" Kāśyapa replied: "Because you do not discern matters well, you are the same as young." If an elderly person is ignorant of the Dharma, how could he not be treated analogously?
Question: If there are both early and late varṣā within a boundary, how is pravāraṇā done?
Answer: Follow the pravāraṇā of the majority who observed varṣā, and so forth.
Question: When varṣā is ended, must one leave the original place?
Answer: The Vinaya states: If one does not leave after varṣā is completed, one commits an offense. The Vinayamātṛkā states: After bhikṣus have completed varṣā, they should move elsewhere; if there is a cause preventing departure, there is no offense; if there is no cause, leaving the boundary for one night and returning incurs no offense. The Pañcavargika-vinaya states: Not leaving after varṣā and staying for one night incurs a pāyattika; if one does not set a limit upon invitation, or if it is not an invited place, one may stay. The Ekottarika-āgama states: The Buddha addressed the bhikṣus: Constantly residing in a single place entails five improper dharmas: taking pleasure in dwellings and utensils; clinging to possessions for fear that others will seize them; accumulating many material goods; greedily clinging to relatives; and constantly mingling with laypersons. The opposite of these yields five benefits.