四分律刪繁補闕行事鈔 2.16

2.16

The second is the saṃghāvaśeṣa category. The Samantapāsādikā states: saṃgha means the saṃgha; va means initial, referring to the saṃgha first giving the concealment karman; speaking of śeṣa, it means remainder, referring to giving the rehabilitation karman at the end. If one commits this offense, it is removed through the saṃgha's performing legal acts; therefore, the name is established from the object. The Vibhāṣā states: saṃgha means the saṃgha; vaśeṣa is remainder. If one commits this offense, defilement entangles the practitioner, and he cannot be entirely fit for pure use. Offenses with a remainder are eliminated and extinguished by the saṃgha. In the Dharmaguptaka Vinaya, it directly explains saṃghāvaśeṣa, which accomplishes the above explanation; it also says "having a remainder," naming it from the fact that his religious practice is not cut off. The Vinayamātṛkā states: saṃghāvaśeṣa is like a person who has been hacked by another, with only the throat remaining; hence it is called "remainder." In principle, one must rescue him early. Therefore the precepts and vinaya say: if one commits this offense, one should forcibly grant parivāsa and so forth, because it borders on the grave offenses. In terms of its types, there are thirteen; for monks, they are as in "Observing the Manifestations"; for nuns, there are seventeen, six different and seven the same, in detail as in the "Separate Explanations". The Vinayavibhāṣā explains: the second, the saṃghātiśeṣa division, has fifty-two offenses. The various schools explain this offense differently. This is of the Sammatīya school, where the name has three meanings; the Sarvāstivāda school calls it saṃghāvaśeṣa, which shares one meaning with the Sammatīya school. It explains: through the harmony of precepts, views, and the assembly of people, that is the meaning of saṃgha. Because of these two [precepts and views] being no different, not due to concentration and wisdom, the precepts established by the Buddha are why it says "precepts in common"; sharing the same right view is why it says "views in common." Vaśeṣa means remainder; if one commits this offense, when receiving lodgings and offerings within the saṃgha, among the superior, middling, and inferior, he is at the very outermost; hence it is called "remainder." Mānatva is translated as "gladdening the minds of the assembly"; according with the instructions of the saṃgha, all cherish joy. Āhvāna is translated as "calling into the assembly." The Sammatīya school's [explanation of] tiśeṣa has three meanings: the first is as explained previously; the second is the meaning of rescue, meaning that by being delivered by the saṃgha, one can escape this offense; the third is the meaning of superiority: when newly committing the offense, one becomes an inferior person; through being delivered by the saṃgha, one regains purity, going from inferior to superior.