四分律行事鈔資持記 1.1068

1.1068

次科，初示無文；今下，義定；云今日下，出法。言通解者，取上初義；按自恣中，即準座上發露為例；即對次義為局，故云通也。問：此發露已，為須更陳三說布薩否？答：文云不應說戒，似不再陳。準《注羯磨》引《五百問》，令如上三說。又約疏中，引《僧祇》，若無客者，作念：若得清淨比丘，罪如法除；念已，當心念口言，三說布薩。此即向四方僧發露，大如僧中。（疏文）今詳《羯磨》及疏，並作念發露，無別詞句，故依三說；此既立法，即當布薩，不勞更陳。然今臨事依疏為佳。

In the next section, first it indicates that there is no textual source. Below "Now...", it is determined through reasoning. Below "Saying today...", it presents the procedure. Saying "a comprehensive explanation" adopts the first meaning above; following the pravāraṇā, it takes revealing offenses while seated as the model; as contrasted with the next meaning which is restrictive, it is therefore termed comprehensive. Question: Once this revelation is made, must one still make the three proclamations of the poṣadha? Answer: The text says "one should not recite the precepts", which seems to mean not making the proclamation again. Based on the Annotated Karmavācanā citing the Five Hundred Questions, it requires three proclamations as above. Furthermore, based on the Commentary citing the Mahāsāṃghika-vinaya: if there are no visiting guests, one forms the thought, "If I obtain a pure bhikṣu, my offense will be removed according to the Dharma"; having formed this thought, one should mentally contemplate and verbally recite the three proclamations of the poṣadha. This means revealing to the Saṅgha of the four directions, exactly as within the Saṅgha. (Text of the Commentary.) Now examining the Karmavācanā and the Commentary, both reveal offenses through forming the thought without separate spoken phrases, and therefore rely on the three proclamations; since this establishes the procedure, it constitutes the poṣadha itself, and one need not proclaim it again. However, when confronting the matter at present, relying on the Commentary is best.