四分律行事鈔資持記 1.1224

1.1224

陳詞中。準疏分五：初句正告五德，求聽說也。次句牒僧自恣時也。三我某甲等者，下應上法，縱陳過咎，恣僧舉也。四若見等者，我有三根，慈誨賜示；疏云：解行具故名大德，年臘高遠名長老。又云：前單牒者，但告五德；後雙牒者，勤重之志，在於僧也。（謂囑僧中別人，《僧祇》則云：長老及僧自恣說，故知通告也。）五我若下，從聞悔過，成我清美；三說者，仰囑之勤，非濫託也。復本座者，還歸席位也。律因上座跪待疲極，白佛聽之。

In the statement of words: according to the Commentary, it is divided into five parts. The first phrase directly addresses the [monks of] five virtues, asking them to listen to the declaration. The next phrase specifies the time of the sangha's pravāraṇā. Third, 'I, so-and-so,' etc., corresponds from below to the higher rule, broadly stating faults and offenses, inviting the sangha to bring them up. Fourth, 'if you see,' etc., means: I have three grounds; bestow instruction out of compassionate admonition. The Commentary says: 'Because one possesses full understanding and practice, one is called Great Virtuous One; because one's years of ordination are distant, one is called Elder.' It also says: 'The previous single mention only addresses the [monks of] five virtues; the subsequent paired mention shows that the earnest and solemn intent rests with the sangha.' (This means addressing particular individuals within the sangha; the Mahāsāṃghika-vinaya says: 'The elders and the sangha make the pravāraṇā declaration,' so we know it is a general address.) Fifth, 'if I, below,' means that by hearing and repenting of offenses, my purity and beauty are accomplished. The threefold statement is the earnestness of the supplication, not a careless entrustment. 'Returning to one's original seat' means returning to one's mat. Because the senior monk became exhausted from waiting on his knees, he reported it to the Buddha, who permitted it.