四分律行事鈔資持記 1.1252

1.1252

發露中，初準《十誦》。當悔未悔，故且白停，即同發露。犯者既露，餘戒皎然；義須自恣，故云不礙也。《四分》下，準例。以無文故。初舉事。即座上發露開聞說戒。既下，例同。說恣眾法，義無異故。文中有三：一淨行同者，俱護體故；二眾法同者，皆是攝僧本故；三攝治同者，有犯竝須悔露故。理下，改詞句。應具云：諸大德一心念！今日眾僧自恣，我比丘某甲，犯故漏失僧殘罪；即接文中以眾等語。詳此即是自恣；以身帶犯，不可言淨，須牒入法。前云：五人已上舉得出罪，指如四人者；準應白停已，依常自恣，不必改詞；以僧自恣法中，不陳淨故。

In disclosure, first, according to the Daśādhyāya-vinaya: intending to repent but not yet having repented, one temporarily announces a suspension, which is equivalent to disclosure. Since the transgressor has disclosed, the other precepts remain bright and clean; by principle he must perform pravāraṇā, hence it says 'it does not obstruct.' 'The Four-Part,' below, follows the precedent, because there is no explicit text. First, it cites the event, which is disclosing on the seat to allow hearing the poṣadha. 'Since,' below, draws the parallel, because as communal rites of the sangha, poṣadha and pravāraṇā have no difference in principle. The text has three points: first, identity of pure practice, because both protect the essence; second, identity of sangha rites, because both are the basis for gathering the sangha; third, identity of disciplinary control, because when there is an offense, both require repentance and disclosure. 'In principle,' below, modifies the words of the formula. It should fully say: 'May the Venerable Ones attentively consider! Today the sangha performs pravāraṇā; I, bhikṣu so-and-so, have committed an intentional emission saṃghāvaśeṣa offense,' directly followed by the words in the text, 'because the assembly,' and so on. Examining this, this is precisely pravāraṇā; since one's person bears an offense, one cannot say 'pure', and must include it in the formula. What was said earlier—that for five or more persons, raising [an offense] leads to purification, pointing to being like four persons—should, by principle, after announcing the suspension, perform pravāraṇā as usual without needing to alter the formula, because in the rite of the sangha's pravāraṇā, purity is not declared.