[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) › [四分比丘戒本疏](https://indike.org/pramana/in.bauddha.taisho.1807) › 1.51 # 四分比丘戒本疏 1.51 四分比丘戒本疏 1.51 - **Language:** Classical Chinese ### [1.51](https://indike.org/pramana/in.bauddha.taisho.1807.1.51) 第三文「應強與」已下，正顯懺悔法也。法即有三或有四法，位即開五或六七等。且言五者，一文言「應強與波利婆沙」，准《明了論》翻為宿住，准《僧祇律》翻為別住，准《四分律》翻為覆藏。覆藏者就過翻名也。別住者罰令獨宿靜思其過。故律文言「不得二人三人同室宿」也。宿住者，經宿行也。將欲乞此覆藏法時，了知罪數一二多數及不憶數，又知覆經一二多夜及不憶夜，隨事牒取入乞詞中。若憶夜數，依夜數乞，乞已隨行。若不憶夜，乞從清淨已來治之，謂從受戒之日為清淨已來也。乞法有三：一乞知日數、二乞不知日數、三乞知日數不知日數（謂犯多罪，半知日數、半即不知），罪數多少亦隨憶稱之。乞詞三說，廣如律中。乞已，僧作白四羯磨與覆藏法，並如律中。文言強與者，問：說戒犍度有文云「不得強逼懺悔」，此何故強？答：彼不應時強逼便諍，今據應時僧和伴善，故強舉治也。二、「行波利婆沙竟」，謂如犯一𨒬百日覆，須逕百日界內行之，方名為竟。界內下至有一人在，即得行之。行時奪三十五事、供養淨僧，須白客比丘令知行覆藏等。八緣具足，廣如律中覆藏犍度。三、「增上與六夜摩那埵」，此云悅眾意也。此法要須界內滿足四人已上於中行之，名悅眾意。不同覆中一人得行，不名悅眾也。增上與者，與有二種：一者從行覆竟，次從僧乞。乞詞具牒行覆竟等，以乞六夜，名增上與，從前增上與此法故。二者本犯殘時無覆藏心，發露向人，但須直與摩那埵法，不名增上與也。今戒本就難，故明增上與也。四、「行摩那埵竟」，行時奪三十五事、供養白客，大同覆藏，廣如覆藏犍度說。五、「應二十僧中出是比丘罪」者，行六夜竟，犯罪比丘應求具滿二十清眾，具牒行覆及六夜竟以為乞詞，對僧三乞，僧與白四作出罪法。前來五位，法但有三，謂覆藏、六夜及出罪也。前言或有四法者，謂如本日治法。且如犯覆藏逕於百日，從僧乞覆已行十日忽更犯殘，前之十日即被除却，更令發始復本日治。其親犯罪，隨覆不覆別從僧乞，復須行之。然新與舊，乞法之時或合或開、共行別行皆得無妨。前言或六七者，於五位上或於覆中加本日治以為一六，或六夜中加本日治復是一六，或覆六夜俱加本日即是七也。開合共別，亦准皆通。上來懺法第三文訖。自下第四釋僧少之失。故文言「若少一人不滿二十眾，出是比丘罪」者，是比丘罪不得除也。然覆六夜本日出罪，四重與法皆是白四。若論用僧，前三但用四人僧秉，出罪一法局二十僧。如《明了論》及彼真諦三藏疏釋。少一人者，若直闕少，理是不足；縱以犯重及尼等足數，亦名不足。如律中說：二十八人不足僧數。略為頌曰「餘舉滅難為，神隱離別場（不暇廣敘）。」自下第五彰眾僧有罪，故文言「諸比丘亦可呵」也。凡言拔濟，須識如非；不曉其法，為聖所呵，得吉羅罪。自下第六結成應法。故文言「此是時」也。謂觀聽失而順教行，此是應時也。審持之文，如前應知。 > The third section of the text, from 'should be forcefully given' onwards, directly reveals the method of confession. The procedures are three, or four procedures, and the stages are divided into five, or six, seven, etc. First, explaining the five: First, the text says, 'should be forcefully given the parivāsa (probation).' According to the Vinayasaṃgraha, this is translated as 'dwelling overnight'; according to the Mahāsāṃghika-vinaya, it is translated as 'separate dwelling'; according to the Dharmaguptaka-vinaya, it is translated as 'concealment.' 'Concealment' translates the name based on the fault. 'Separate dwelling' refers to penalizing \[the offender\] by requiring him to spend the night alone and quietly reflect on his offence. Therefore, the vinaya text states, 'He must not lodge in the same room with two or three people.' 'Dwelling overnight' means undergoing it through the passing of nights. When he wishes to solicit this procedure for concealment, he clearly knows the number of offences—one, two, many, or not remembering the number—and also knows the concealment passed through one, two, many nights, or not remembering the nights; according to the circumstances, he drafts them and enters them into the wording of the request. If he remembers the number of nights, he requests according to the number of nights, and having made the request, he undergoes \[it\] accordingly. If he does not remember the nights, he requests to be treated since the time he was pure, meaning from the day of his ordination as being pure onwards. The methods of request are three: first, requesting knowing the number of days; second, requesting not knowing the number of days; third, requesting knowing the number of days and not knowing the number of days (meaning having committed multiple offences, half knowing the number of days and half not knowing). The number of offences, whether many or few, is also mentioned according to what is remembered. The request formula is recited three times, as fully detailed in the vinaya. After the request, the Saṃgha performs a motion with three announcements (ñatticatuttha-kamma) to give the procedure for concealment, all as found in the vinaya. As for the text saying 'forcefully given': Question: The Khandhaka on the Recitation of the Prātimokṣa contains a passage saying, 'One must not forcefully compel confession.' Why is it forceful here? Answer: There, compelling at an improper time would cause dispute; here, it is based on the proper time when the Saṃgha is harmonious and accompanied by the good, so they forcefully bring \[it\] up and penalize \[him\]. Second, 'having completed the parivāsa,' means, for example, if one has committed one saṃghāvaśeṣa with a hundred days of concealment, he must spend a hundred days undergoing it within the boundary; only then is it called completed. If there is at least one person remaining within the boundary, it may be undergone. When undergoing it, he is deprived of thirty-five matters, makes offerings to the pure monks, and must inform visiting monks so that they know he is undergoing concealment, etc. Eight conditions must be fulfilled, as fully explained in the Concealment Khandhaka of the vinaya. Third, 'further given the six nights of mānāpya,' which translates here as 'pleasing the mind of the community.' For this procedure, it is necessary to have a full complement of four or more people within the boundary and undergo it among them; this is called pleasing the mind of the community. It is not like concealment where it can be undergone with \[only\] one person, which is not called pleasing the community. Regarding 'further given,' giving is of two kinds: first, having completed the concealment, he next requests it from the Saṃgha. In the request formula, having completed the concealment, etc., is fully stated in order to request the six nights; this is called 'further given,' because following upon the previous, this procedure is given additionally. Second, when originally committing the saṃghāvaśeṣa, there was no intention of concealment, and he disclosed it to another; then one should directly give the mānāpya procedure, which is not called 'further given.' Now the prātimokṣa text addresses the difficult case, and therefore clarifies 'further given.' Fourth, 'having completed the mānāpya,' when undergoing it, he is deprived of thirty-five matters, makes offerings to and informs visiting monks, largely identical to concealment, as fully explained in the Concealment Khandhaka. Fifth, 'this monk's offence should be rehabilitated in a community of twenty monks': having undergone the six nights, the offending monk should seek a pure community fully numbering twenty, fully stating the completion of concealment and the six nights as the wording of the request, and make three requests before the Saṃgha; the Saṃgha grants a motion with three announcements to perform the procedure of rehabilitation (abbhāna). In the previous five stages, the procedures are only three, namely: concealment, the six nights, and rehabilitation. That which was earlier said to 'perhaps have four procedures' refers, for instance, to the procedure of returning to the original day (mūlāya-paṭikassana). For example, having committed concealment spanning a hundred days, he requests concealment from the Saṃgha, and having undergone it for ten days, suddenly commits another saṃghāvaśeṣa; the previous ten days are then cancelled, and he is made to start over and return to the original day to undergo it again. The newly committed offence is separately requested from the Saṃgha according to whether it was concealed or not, and must be undergone again. However, regarding the new and the old, when requesting the procedure, combining them or separating them, undergoing them together or separately, are all permissible without hindrance. That which was earlier said to be 'perhaps six or seven' means: on top of the five stages, if returning to the original day is added to concealment, that makes one group of six; or if returning to the original day is added to the six nights, that is another group of six; or if returning to the original day is added to both concealment and the six nights, that makes seven. Combining or separating, together or distinct, are also all applicable accordingly. The third section of the text on confession procedures above is concluded. Below, the fourth section explains the fault of having fewer monks. Therefore the text says, 'If one person is lacking and does not fill a community of twenty, and they rehabilitate this monk's offence,' then this monk's offence cannot be removed. However, for the four procedures of granting—concealment, six nights, returning to the original day, and rehabilitation—all are a motion with three announcements. If discussing the monks employed, the first three require only four monks to carry them out, whereas the single procedure of rehabilitation is restricted to twenty monks. This is as explained in the Vinayasaṃgraha and the commentary by the Tripiṭaka Master Paramārtha. As for 'lacking one person': if there is simply a deficiency, it is reasonably insufficient; even if one attempts to make up the number with those who have committed grave offences or bhikṣuṇīs, etc., it is still called insufficient. As stated in the vinaya: twenty-eight kinds of persons do not count toward the Saṃgha's quorum. Stated briefly in verse: 'Other, suspended, eliminated, dangerous, made, / spiritual, hidden, detached, separate, boundary (there is no time to narrate them in detail).' Below, the fifth section reveals that the monks incur an offence; therefore the text says, 'The monks are also to be reproved.' Whenever deliverance is spoken of, one must recognize what is proper and improper; failing to understand its procedures, one is reproved by the noble ones and incurs a duṣkṛta offence. Below, the sixth section concludes by establishing what is appropriate to the Dharma; therefore the text says, 'This is the proper time.' That is to say, examining the faults of listening and acting in accordance with the teaching—this is the proper time. The text on careful observation should be known as before. > — English (machine translation) (machine translation) - [Previous: 1.50](https://indike.org/pramana/in.bauddha.taisho.1807.1.50) - [Next: 1.52](https://indike.org/pramana/in.bauddha.taisho.1807.1.52) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1807.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1807~en-mt.1.51) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1807.1.51](https://indike.org/pramana/in.bauddha.taisho.1807.1.51) · Pramāṇa