四分律行事鈔資持記 1.1183

1.1183

第三師中（疏序亦第三，受日中列在第二。），初三句示彼所立。疏云：第二人雖著乞詞，準乞覆藏兩遍牒事（謂白中加第二故云兩遍）；時到已前，增加乞詞；忍聽已後，略事而作；羯磨亦爾。此乃全依曇諦舊本，今略引之。乞云：大德僧聽！我比丘某甲此處夏安居，受過七日法，十五日若一月日出界外；為某事故，還來此中安居；今從僧乞受過七日法，十五日若一月日羯磨，願僧與我比丘某甲受過七日法十五日若一月日羯磨，慈愍故。（三說。）正加中。白云：大德僧聽！比丘某甲此處夏安居，受過七日法，十五日若一月日出界外，為某事故，還來此中安居；今從僧乞受過七日法，十五日若一月日羯磨（此謂增加乞詞）；若僧時到僧忍聽，僧今與比丘某甲受過七日法，十五日若一月日羯磨。（不云為某事等，故云略事作也。）羯磨，於第二句緣中牒乞詞；下加本事云：僧今與比丘某甲受過七日法十五日若一月日羯磨。（第四句及結詞中，單牒根本，同上白中。）舉下，指過；初生起。前二少見，不在評論；此既盛行，須知過失。今下，正示又四；初敘今意以彰昔非。內，猶入也。律云下，據文斥。又下，取例斥。止下，勸依後法。

Regarding the third master (who is also third in the Commentary's preface, but listed second under receiving days), the first three lines show what he established. The Commentary states: "Although the second master included words of supplication, based on the supplication for concealing offenses he stated the matter twice (meaning that because it is added a second time within the motion, it is called 'twice'); before 'the proper time has arrived', he added words of supplication; after 'the Saṅgha consents', he abbreviated the matter to perform it; the karmavācanā was likewise." This is based entirely on the old text of Dandi; here it is briefly cited. The supplication states: 'May the venerable Saṅgha listen! I, the bhikṣu so-and-so, during the summer rains retreat at this place, having received the dharma exceeding seven days, will go outside the boundary for fifteen days or one month; for such-and-such an affair, I will return to observe the retreat here; now I supplicate the Saṅgha for the karma of receiving the dharma exceeding seven days, for fifteen days or one month; may the Saṅgha grant me, the bhikṣu so-and-so, the karma of receiving the dharma exceeding seven days, for fifteen days or one month, out of compassion.' (Three recitations.) In the actual addition: The motion states: 'May the venerable Saṅgha listen! The bhikṣu so-and-so, during the summer rains retreat at this place, having received the dharma exceeding seven days, will go outside the boundary for fifteen days or one month; for such-and-such an affair, he will return to observe the retreat here; now he supplicates the Saṅgha for the karma of receiving the dharma exceeding seven days, for fifteen days or one month (this is what is meant by adding words of supplication); if the Saṅgha's proper time has arrived and the Saṅgha consents, the Saṅgha now grants the bhikṣu so-and-so the karma of receiving the dharma exceeding seven days, for fifteen days or one month.' (Not mentioning 'for such-and-such an affair', etc., is why it is called 'abbreviating the matter to perform it'.) As for the karmavācanā, in the condition of the second phrase, it repeats the words of supplication; below it adds the original affair, stating: 'The Saṅgha now grants the bhikṣu so-and-so the karma of receiving the dharma exceeding seven days, for fifteen days or one month.' (In the fourth phrase and the concluding words, it repeats only the root [supplication], identical to the motion above.) From 'cites below' onward, errors are pointed out; first is the arising of the topic. The former two were rarely seen and are not under critique; since this one is widely practiced, its errors must be recognized. From 'Now' onward, it directly shows four points; first, it recounts the present intent to make clear past errors. 'Inner' is like entering. From 'The vinaya states' onward, it refutes based on the text. From 'Furthermore' onward, it refutes by drawing parallels. From 'Cease' onward, it encourages relying on the subsequent method.