四分律刪繁補闕行事鈔 2.468

2.468

Regarding the second method: The treatise states: 'As for the marks of concealment: if a person, regarding a saṃghāvaśeṣa offense, conceives the view that it is a saṃghāvaśeṣa offense, does not wish to be elevated from it, and owing to an absence of the intention to disclose, conceals it for one night, for this person this offense has already been concealed; this refers to remembering, recognizing, having no doubts, and not disclosing. If a person does not know, does not remember, or doubts, or conceives the view that it is not an offense, and therefore conceals this offense, this offense is not concealed.' Following the treatise to explain the Vinaya, one must distinguish through various gates, which are ten different kinds: First, variation in form. In the Vinaya, having committed a residual offense and concealed it, one leaves the path; having left the path, one again receives the full precepts. The former offense must be dealt with, but leaving the path need not be dealt with. Second, variation in status. Relinquishing the precepts to become a śrāmaṇera is like the aforementioned leaving of the path. Third, variation in illness. If there are conditions of mental confusion, madness, or delusion, even if one commits many saṃghāvaśeṣas, there is entirely no offense. Or, if before illness one committed a residual offense and underwent concealment, and later encountered the condition of illness, it does not constitute concealment. Fourth, variation in fault. Because one has undergone punishment by the three acts of suspension, one does not suffice for the quorum of the saṃgha. Fifth, variation in person. The Daśādhyāya-vinaya states: 'Supposing one dwells together with a person living with thieves, an expelled person, a person undergoing parivāsa, various kinds of people not to be lived together with, a person of deranged mind, a mute person, a deaf person, a person of the borderlands, a bhikṣuṇī, down to a śrāmaṇerī, an upāsaka, and so forth—dwelling together with such people is not called concealment, and disclosing to them also does not succeed.' The Saṃghabhedavastu states: 'Before those undergoing parivāsa, mānatva, having completed parivāsa and mānatva, or laypeople, it is also not called concealment.' The Pañcavargika-vinaya states: 'If in this land many people know and respect him, and he does not wish them to know, it is not called concealment; if concealed in that land, it constitutes concealment.' Sixth, variation in karma awaiting time. The Mahāsāṃghika-vinaya states: 'If one enters absorption, it does not constitute concealment. If one forms the thought: "I shall await a certain time, await a person, or await a direction, and then act in accordance with the Dharma," this is called neither concealment nor disclosure.' Seventh, variation in respect and difficulty. The Pañcavargika-vinaya states: 'All concealment is called concealment; if before an upādhyāya, an ācārya, or among various people whom one respects and fears, concealing is not called concealment; before others it constitutes concealment.' Eighth, variation in lack of intention to conceal. The Mahāsāṃghika-vinaya states: 'One also knows concealment, meaning knowing the offense and forming the intention to conceal; one also knows non-concealment. If one does not form the intention to conceal, but has not yet managed to disclose, or if one forgets, none of these constitutes concealment.' Ninth, variation in lack of shame and remorse. If after committing a residual offense, one does not form the intention to conceal, but speaks of it whenever meeting someone, with a mind free of fear or hesitation. Tenth, variation due to mental confusion. In the Vinaya, not remembering, having doubts, not recognizing, and so forth, all do not constitute concealment. The text states: 'If one does not form the thought of a saṃghāvaśeṣa, it does not constitute concealment, and one directly grants mānatva. If one forms the thought of a saṃghāvaśeṣa and conceals it, it constitutes concealment; one should first instruct him to perform repentance for the duṣkṛta, and then grant the karman for concealment.'