[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四分律行事鈔資持記](https://indike.org/pramana/in.bauddha.taisho.1805) › 1.1291 # 四分律行事鈔資持記 1.1291 四分律行事鈔資持記 1.1291 - **Language:** Classical Chinese ### [1.1291](https://indike.org/pramana/in.bauddha.taisho.1805.1.1291) 秉法中，初簡眾。總前諸部，共十一人；一與欲人（即不現前。），二有難（此通一眾。），三無大衣，四異界，五中後安居，六破，七不結，八犯殘，九別住，十學悔，十一擯人。令別坐者，以合受人，必相連接；行事便故，不依次第也。雖下，遮情。恐謂雨分，容乖別故。問答中。且據通衣，通下三法。若行別答，隨法牒之。白中。問：此與自恣法，差白前後者？答：有人言：德衣聽教，通作不作；先和告眾，許作方差；自恣嚴制，無慮不行；直爾先差，後方和眾。或可德衣三法，竝上座作；自恣白和，須五德秉，故不等也。又可制法不同，不須比難。 > In the execution of the rite, first it screens the assembly. Totaling the various aforementioned schools, there are eleven kinds of persons in all: first, persons who convey consent (namely, those who are not present); second, those who have perils (this applies to the entire assembly); third, those lacking a great robe; fourth, those of a different boundary; fifth, those in the middle and late retreats; sixth, those who cause schism; seventh, those who do not bind \[the boundary\]; eighth, those who commit saṃghāvaśeṣa; ninth, those undergoing separate residence (parivāsa); tenth, those undergoing training and repentance (mānatva); eleventh, expelled persons. Making them sit separately is because the eligible recipients must be next to each other; for the convenience of performing the transaction, they do not follow standard seating order. From 'although' downward, it prevents doubts. It fears that because of the rain-division, there might be room for disharmony and division. In the questions and answers: it temporarily relies on general robes, applying across the three rituals below. If performing specific answers, one recites them according to the ritual. In the motion: Question: Regarding the sequence of the appointment and the motion, how does this compare with the pravāraṇā procedure? Answer: Some say: kathina robes are a permitted practice, which can be done or not done; first one harmonizes and informs the assembly, and only once they permit doing it does one appoint \[officials\]; pravāraṇā is a strict rule, with no concern that it will not be carried out; thus one directly appoints first and only afterward harmonizes the assembly. Or it may be that the three rituals of the kathina robe are all performed by the sthavira, whereas the motion and harmonization of pravāraṇā must be conducted by the five virtues, so they are not equal. Alternatively, the instituted procedures differ, and there is no need to make comparisons and raise difficulties. > — English (machine translation) (machine translation) - [Previous: 1.1290](https://indike.org/pramana/in.bauddha.taisho.1805.1.1290) - [Next: 1.1292](https://indike.org/pramana/in.bauddha.taisho.1805.1.1292) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1805.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1805~en-mt.1.1291) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1805.1.1291](https://indike.org/pramana/in.bauddha.taisho.1805.1.1291) · Pramāṇa