四分律刪繁補闕行事鈔 2.140

2.140

Fifth is 'without cause or condition'. Conditions are generally listed as seven kinds: First, by an individual's rite, either face-to-face or mentally (this does not mean the rite allows separation, but rather exchanging the heavy for the light). Second, separation by a rite before the saṃgha, which has two types: first, when there is a condition and one requests and receives it, as in the Dharmaguptaka where an aged or sick bhikṣu (aged means thirty [rains] and above) whose three robes are heavy receives a karman to separate from his robes, the procedure being as expounded in the Commentary; second, the joint making of the kaṭhina robe. Third, separation by a rite with respect to a place, namely, the boundary for not forfeiting robes. Fourth, separation due to fear in an araṇya. Fifth, separation due to blockage of the royal road, danger to life or celibacy, and the like. Sixth, separation as a reward for service during the kārttika. Seventh, as in the Pañcavargika-vinaya, where various circumstances regarding the saṃgha and stūpas and other vital affairs permit separation for six nights without guilt; if the business is finished and one does not return, it is a duṣkṛta. Subdividing these seven: The first three are separation with formal procedure, the latter three are separation without formal procedure, and the araṇya encompasses both having and lacking it. Sending [robes] into a village for six nights is separation without formal procedure. Relinquishing from afar for fear of forfeiture is separation with formal procedure. Distinguishing the incurring of offenses: The second, fourth, fifth, sixth, and seventh are uniformly without offense, because there is a cause. In the fifth, due to blockage or abandonment of hope, the robes may be forfeited; not forfeiting is as explained later. Regarding the third, within the boundary encompassing robes, because there are no three obstructions, going back and forth is permitted; if there are the three obstructions, one cannot avoid forfeiting the robes. In the second, the rite before the saṃgha, as long as the condition remains, they are not forfeited; when the limit expires, they are forfeited and an offense is incurred. The rest should each be reflected upon and harmonized accordingly.