四分律刪補隨機羯磨 1

English (machine translation) 1

Language: English

1.1

Preface to the Dharmaguptaka Caturvargika-vinaya: Abridged and Supplemented Karman Procedures Adapted to Circumstances

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Compiled by the Śramaṇa Daoxuan of Chongyi Monastery in the capital

Now, when the Great Hero governed the world, his intent was solely to rescue the individual; when the great teaching answered the times, its overall aim was to reveal the single principle. Yet because sentient beings cling to desires, and the root of desire is what is called the mind of self, he was able to accommodate their inclinations and reveal the methods for stilling the mind. Thus, the mind is the root from which desires arise; to extinguish desires one must still the source of the mind. Stilling the mind depends on luminous wisdom, and the arising of wisdom relies on the activation of samādhi. The work of activating samādhi cannot flourish without śīla; therefore, one must especially venerate śīla. Thus the sūtra says: “Śīla is the foundation of unexcelled bodhi; one should maintain pure śīla with single-minded devotion.” The mind that upholds śīla fundamentally follows only two paths: for prohibitive compliance, the Prātimokṣa is paramount; for active compliance, the karman procedures constitute the grand outline. Later learners and former practitioners have marvelously taken this Dharma as their guiding principle. Thus the Vinaya says: “If one does not recite the precepts and the karman, throughout one's life one must not leave niśraya.”

1.4

Since the sun of wisdom sank in the west and the waters of the Dharma flowed eastward, the times have spanned both the Semblance and the True [Dharma], and people have varied between the earnest and the superficial. In the beginning there was the divergence into two divisions and five divisions; in the middle, the distinction into eighteen [schools] and five hundred [masters]. In the end, various factions clashed, each vying to lead the way; while people followed varying conditions, the Dharma remained uncorrupted. Yet the Way arises from faith, and its propagation depends on people; if people teeter on the brink of ruin, how can the Dharma stay pure and upright? For this reason, the holy teachings of karman, passing down through ancient and modern times, have gradually grown more intricate with each generation, filling scrolls to no avail. When examining their actual records, most rely on prior hearsay; when investigating their ancestral lineages, they are almost entirely devoid of original authority. Those who devise rules out of their own whims are not few, and those who open [the scrolls] and practice or chant them are exceedingly numerous. Holding the sacred words in contempt, they constantly run afoul of the penal code; all pursue views of difference and similarity, contending and clinging to the delusions of right and wrong, without thinking to draw analogies, only multiplying their confusion and fetters, thereby causing the True Dharma to covertly vanish with time. Therefore the Buddha said: “If in performing a karman procedure one does not make a jñapti according to the rule of jñapti, or does not execute a karman according to the rule of karman, one will thereby cause the True Dharma to perish swiftly. One must follow the phrasing, not allowing additions or omissions that violate the Dharma and the Vinaya. Thus should you train!” When the compassionate admonition is such, arbitrary assertions are truly untenable.

1.5

Formerly, in the metropolitan region, I compiled the Xingshichao, which exhaustively gathered categories and displayed miscellaneous marks in full; however, because its practical duties were so complex, it was difficult to understand on a sudden search. Therefore, I have briefly extracted the single matter of karman and distinguished it under a separate title. If one is to classify and select admissions and expulsions, establishments and abrogations, rights and wrongs, that Chao explains them. This [work] merely applies the Dharma to actual matters; those citations and proofs are to be implemented through this scroll. However, as the Vinaya-piṭaka has lacunae and points where omissions need supplementation, I have comprehensively consulted the various divisions and summarized the authentic texts. Where both [texts] are lacking, the matter is decided by general reason; when fully set forth in the chapters, it will indeed differ from the ancient writings. Now, although the karman procedures are numerous, they are essentially divided into eight, beginning with cetanā and ending with jñapti-caturtha[-karman]; each has its efficacious function, which is why the Vinaya gives them a single common name. Now, collecting those that are practically prominent and necessary for current use, I have arranged them into categories: the text is laid out in ten chapters, its meaning applies to the seven classes of disciples; how would I dare transmit this to learned offices? It is merely to clarify my own constant duties.

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Chapter 1: Gathering the Conditions for the Accomplishment of Legal Acts; Chapter 2: The Binding and Releasing of Boundaries; Chapter 3: The Receipt and Relinquishment of Precepts; Chapter 4: The Reception and Purification of Robes and Medicines; Chapter 5: Procedures for the Upoṣadha; Chapter 6: The Varṣā of the Various Assemblies; Chapter 7: Procedures for the Pravāraṇā; Chapter 8: Procedures for the Distribution of Robes; Chapter 9: Procedures for Confession of Sins; Chapter 10: Upholding Miscellaneous Dharmas.

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Chapter 1: Gathering the Conditions for the Accomplishment of Legal Acts

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(Both matters and dharmas are accommodated, applying equally to the great and the small; therefore the general principles are presented first, without yet detailing the minute items. Furthermore, because conditions pertain to both validity and invalidity, the doctrinal marks must be laid out; they are all listed below, so the meaning will not be confused.)

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The saṃgha-karman procedures are briefly one hundred and thirty-four:

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(The Buddha said: “There are three karman procedures that subsume all karman procedures: namely, jñapti-karman, jñapti-dvitīya-karman, and jñapti-caturtha-karman.”)

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Thirty-nine jñapti-karman procedures;

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(Twenty-seven procedures for receiving confession among the thirty; procedure for circulating the alms bowl, procedure for remnant speech, procedure for harassment; procedure for granting shaving of the head, appointment for the procedure of granting ordination, summons for the instruction procedure, procedure for entering the assembly, procedure for interrogating obstacles before the assembly; procedure for harmony in the upoṣadha, procedure for saṃgha confession, procedure for saṃgha āvīkaraṇa, procedure for untimely concord, procedure for the upoṣadha upon the cessation of disputes; procedure for concord in pravāraṇā, procedure for abridged pravāraṇā in case of distress, procedure for advancing pravāraṇā for cultivation, procedure for advancing pravāraṇā due to dispute, second procedure for advancing pravāraṇā due to dispute, procedure for receiving the kaṭhina, procedure for relinquishing the kaṭhina; first procedure for advancing the upoṣadha, second procedure for advancing the upoṣadha; procedure for selecting and assembling wise men, two procedures for dismissing those who do not recite the precepts and vinaya when resolving matters, procedure for dismissing those who abandon righteous principles, procedure of covering with grass; procedure for appointing [monks] to go to Rājagṛha for the council, procedure for Kāśyapa's discussion of the Dharma and Vinaya, procedure for questioning Upāli on the Dharma and Vinaya, procedure for Upāli's answers, procedure for questioning Ānanda on the Dharma and Vinaya, procedure for Ānanda's answers; in the chapter of the Seven Hundred [monks], the jñapti for discussing the Dharma, the jñapti for appointing monks to discuss the Dharma, the jñapti for correct discussion of the Dharma and Vinaya, the jñapti for questioning the elder on all Dharmas, the jñapti for the elder's reply. For circulating the śalākā there should also be a jñapti procedure.)

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Fifty-seven jñapti-dvitīya-karman procedures;

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(Procedure for constructing a small hut, procedure for constructing a large hut, procedure for appointing [someone] to distribute bedding, procedure for appointing [someone] to announce grave offenses; twenty-seven procedures for returning robes; procedure for separation from robes, procedure for bedding under six years old, procedure for protecting the bowl, procedure for appointing a preceptor to instruct bhikṣuṇīs, procedure for restricting someone from visiting families under training and its release; procedure for keeping a retinue, procedure for bhikṣuṇīs to appoint someone to request instruction, procedure for bhikṣuṇīs to appoint a representative for pravāraṇā to go into the assembly of great monks, procedure for living with non-Buddhists; procedure for binding the khaṇḍasīmā for receiving ordination and its release, procedure for binding the upoṣadha hall and its release, procedure for binding the mahāsīmā and its release, procedure for binding the boundary precinct, procedure for binding the boundary for not losing robes and its release, procedure for binding the khaṇḍasīmā for upoṣadha and its release; procedure for binding the boundary of dual concord, procedure for binding the boundary of single concord, procedure for binding concord of food—the above three should have releases; procedure for [treating] the insane and its release; procedure for counting days of leave, procedure for appointing the recipient of pravāraṇā, procedure for binding the khaṇḍasīmā for pravāraṇā and its release; procedure for dividing the property of the saṃgha of the four directions, procedure for rewarding the attendant of the sick, procedure for dividing the light property of the deceased, procedure for binding the storehouse, procedure for appointing a storehouse keeper, procedure for binding the pure site [which] should have a release, procedure for appointing a keeper of the kaṭhina, procedure for assigning the kaṭhina, procedure for appointing someone to confess to a layperson, procedure for appointing someone for śalākā-cāraṇa; procedure for sending a messenger to receive ordination, procedure for bhikṣuṇīs to perform non-salutation toward the saṃgha and its release; procedure for appointing a monk to manage rooms, two procedures for allocating old rooms to monastics and laity for management, procedure for inverting the bowl, procedure for sending a messenger to inform the family of the inverted bowl, procedure for setting upright the inverted bowl, procedure for walking-sticks and mesh bags.)

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(The vinaya text sets them forth completely as above. There should also be: appointing [someone] to distribute congee, to distribute light meals, to distribute khādanīya, appointing [someone] for invitations, spreading bedding, distributing bathing cloths, distributing robes, [declaring things] acceptable to take or acceptable to give, and appointing monks or śrāmaṇeras as messengers.)

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Thirty-eight jñapti-caturtha-karman procedures.

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(Procedure for admonishing saṃghabheda, procedure for admonishing an accomplice in saṃghabheda, procedure for admonishing one who slanders against expulsion, procedure for admonishing one of evil nature; procedure for admonishing evil heresy, two procedures for admonishing and expelling an evil and heretical śrāmaṇera; procedure for admonishing a bhikṣuṇī who supports an expelled monk; procedure for admonishing intimacy, procedure for admonishing one who encourages living in intimacy, procedure for admonishing one who out of anger abandons the Three Jewels, procedure for admonishing one who instigates disputes; procedure for admonishing intimacy with a householder's son; procedure for the śikṣā of a śikṣamāṇā, procedure for upasampadā, procedure for training in repentance; procedure of censure and its release, procedure of pravrājana and its release, procedure of niśraya and its release, procedure of barring from visiting lay families and its release; procedure of suspension for not seeing [an offense] and its release, procedure of suspension for not confessing and its release, procedure of suspension for not relinquishing [heresy] and its release; procedure for granting praticchādana, procedure for penalty according to original status, procedure for mānatva, procedure for āvarjana; procedure of recollection, procedure for the non-insane, procedure for determining the offense.)

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The sammukhībhūta-karman procedures are briefly thirty-three:

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(The Buddha said: “When one has received ordination through the threefold utterance, it is called a well-performed karman.” The same is stated in the 〈Chapter on Upoṣadha〉. The Daśādhyāya-vinaya says: “When robes have been divided by sammukhībhūta and cetanā, this is called performing a karman. A monk who arrives later is not given a share.” In terms of meaning, there are two divisions: first, exclusive sammukhībhūta procedures; second, assembly-based sammukhībhūta procedures. The texts span the various divisions, and are all listed below.)

1.20

Exclusive sammukhībhūta procedures are twenty-eight;

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(Procedure for receiving the three robes and relinquishing them, procedure for receiving the bowl and relinquishing it, procedure for receiving the niṣīdana and relinquishing it, procedure for receiving the hundred-and-one requisites and relinquishing them; procedure for relinquishing an invitation, procedure for relinquishing the precepts, procedure for receiving an invitation for niśraya, procedure for the verbal purification of robes, procedure for the verbal purification of bowls, procedure for the verbal purification of medicines, procedure for receiving the three medicines, procedure for receiving the seven-day [medicines], procedure for varṣā, procedure for giving consent; procedure for confessing prāyaścittika, procedure for confessing pratideśanīya, procedure for confessing sthūlātyaya, procedure for confessing grave duṣkṛta; procedure for declaring the six classes [of offenses], procedure for declaring another's grave offense; procedure for relinquishing the practices for saṃghāvaśeṣa, procedure for declaring the performance of the practices, procedure for declaring the various practices for saṃghāvaśeṣa, procedure for declaring entry into a settlement. Procedure for bhikṣuṇīs to declare entry into a monastery, procedure for bhikṣuṇīs to request instruction. Procedure for making food an overstayed remnant.)

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Assembly-based sammukhībhūta procedures are five.

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(Procedure for forfeiture, procedure for upoṣadha, procedure for pravāraṇā, procedure for receiving alms obtained by the saṃgha, procedure for receiving the property of deceased members of the five assemblies.)

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The cetanā-karman procedures are briefly fourteen:

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(In terms of meaning, there are three divisions: first, exclusive cetanā procedures; second, sammukhībhūta-cetanā procedures; third, assembly-based cetanā procedures. All of these span the various divisions and will be naturally needed when coming to the text; only the saṃgha-karman procedures are drawn solely from the one Caturvargika-vinaya.)

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Exclusive cetanā procedures are three;

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(Procedure for confessing light duṣkṛta, procedure of the six recollections, procedure for āvīkaraṇa of offenses while seated for the upoṣadha.)

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Sammukhībhūta-cetanā procedures are seven;

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(Procedure for varṣā, procedure for verbal purification, procedure for receiving medicines, procedure for receiving seven-day [medicines], procedure for receiving and maintaining the three robes, procedure for relinquishing the three robes, procedure for receiving and maintaining the bowl.)

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Assembly-based cetanā procedures are four.

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(Procedure for upoṣadha, procedure for pravāraṇā, procedure for receiving alms obtained by the saṃgha, procedure for receiving the robes and goods of deceased members of the five assemblies.)

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The above briefly clarifies the assembly of conditions; the following explains the fulfillment and failure of conditions.

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First, the saṃgha procedures are explained:

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(In the Vinaya the Buddha said: “There are four kinds of saṃghas: first, a four-person saṃgha, which may perform all karman procedures except ordination, pravāraṇā, and āvarjana; second, a five-person saṃgha, which [may perform all] except ordination and āvarjana in the central region; third, a ten-person saṃgha, which [may perform all] except āvarjana; fourth, a twenty-person saṃgha, which may perform all karman procedures, and even more so if exceeding twenty. If it lacks one person, it is contrary to the Dharma, contrary to the Vinaya, and invalid.”)

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1. Weighing the antecedent matter;

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(The Vinayamātṛkā-śāstra says: “The matter refers to persons and Dharmas.” The Vinaya says: “Weigh the monk and the householder; weigh the karman, the offense, and the matter.” Now, the conditions for which [a karman] is performed do not exceed three types: namely, persons, Dharmas, and matters. For instance, receiving the precepts, repentance, appointing messengers, disciplining and expelling, etc., are performed for the sake of persons; things like upoṣadha and pravāraṇā are performed for the sake of Dharmas; things like binding boundaries, securing robes, purifying sites, and storehouses are performed for the sake of matters. Whether complete or singular, sometimes separate and sometimes conjoined, they must all first be weighed and checked so that they become conditions compliant with the Dharma.)

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2. The location relied upon for the arising of the Dharma;

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(The Mahāsāṃghika-vinaya says: “If it is not a karman ground, one cannot receive consent or conduct saṃgha affairs.” In the Vinaya, if one performs a karman, one must first bind the boundary. Now, the relied-upon locations are of two kinds: in a natural boundary, there is only the single procedure of the karman for binding the boundary; the remaining saṃgha procedures are all performed within a ritual boundary. As for both sammukhībhūta and cetanā procedures, they apply across both kinds of boundaries.)

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3. The method of assembling the saṃgha;

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(The Vinaya states: "The Buddha said: 'One should spread the seats, strike the gaṇḍī, and all assemble together in one place.'" The Mahīśāsaka-vinaya states: "Whatever strikes and makes a sound—wood, earthenware, bronze, or iron—have a pure person (kalpikāra) or a śrāmaṇera strike it. If there is no śrāmaṇera, a bhikṣu is also permitted. It must not exceed three rounds." The Fu fazang zhuan prescribes the method of continuous striking. The Sanqian weiyi details the number of strokes. The Sarvāstivāda-śāstra states: "When striking the gaṇḍī to assemble the saṃgha, there must be a fixed standard; it must not be altered back and forth.")

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Fourth, assembling the saṃgha in accordance with the boundary;

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(Boundaries are of two kinds. If they are boundaries established by ritual procedure (kṛta-sīmā), there are only three kinds: the mahāsīmā, the ordination platform (sīmā-maṇḍala), and the khaṇḍasīmā. With regard to the khaṇḍasīmā, there is no outside area to assemble from. With regard to the ordination platform and the mahāsīmā, one must assemble everyone within the announced limits.)

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(If they are natural boundaries (prakṛti-sīmā), they are divided into four: village, āraṇya, travelling on the road, and water boundaries.)

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(First, regarding the village, there are two kinds: if the village boundary limits cannot be distinguished, according to the Mahāsāṃghika-vinaya's measure of seven trees—calculating six intervals as sixty-three paces—if there is no separate assembly, the karman is validly completed; if the village can be distinguished, according to the Daśādhyāya-vinaya, one must assemble throughout the entire village.)

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(Second, regarding the āraṇya, there are also two kinds: if there is no danger, most vinaya schools say "one krośa"—which, according to the Za baozang jing, is "five li", and this is traditionally accepted as the standard; if it is an āraṇya with danger, according to the Samantapāsādikā's measure of "seven gabbhas", being separated by fifty-eight paces, four chi, and eight cun, the karman may be performed.)

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(Third, explaining the boundary while travelling on the road: according to the Sarvāstivāda and the Daśādhyāya-vinaya, it is six hundred paces in length and breadth.)

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(Fourth, explaining the water boundary: according to the Mahīśāsaka-vinaya, a strong person among the assembly on the boat throws water or sand in all four directions as far as it can reach. These six marks all mean assembling the saṃgha within the limits of the direction faced by body and face; only when no [eligible] person is absent does it conform to the Dharma.)

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Fifth, harmony conforming to the Dharma;

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(The Vinaya states: "Those who should come come; those who should grant consent (chanda) grant consent and it is brought; those present who are entitled to object do not object. This is called harmony. Reversing these three constitutes a split assembly (vagraga-saṃgha).")

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Sixth, screening the assembly for eligibility and ineligibility;

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(The Vinaya states: "Those not fully ordained depart," and so forth. It also states that there are four [categories regarding] completing the quorum:)

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(First, some can complete the quorum but should not object: such as four persons against whom a karman of rebuke (tarjanīya), expulsion (pravrājana), dependence (niśraya), or suspension from visiting lay households (pratisaṃharaṇīya) is being performed.)

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(Second, some cannot complete the quorum but may object: namely, a person seeking to receive upasampadā.)

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(Third, those who can neither complete the quorum nor object: when performing a karman for a bhikṣu, making up the quorum with bhikṣuṇīs, śikṣamāṇās, śrāmaṇeras, or śrāmaṇerīs. If one speaks of persons with the thirteen impediments (antarāyika-dharma) such as having committed pārājika; if subjected to the three types of suspension (utkṣepanīya); if expelled (nāśita); if subject to expulsion; if undergoing separate residence (parivāsa); if standing on the ordination platform; if suspended in mid-air by supernatural power; if invisible; if out of sight and hearing; if the person on whose behalf the karman is being performed—these twenty-eight kinds do not count toward the quorum.)

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(It also states: "Persons undergoing concealment (praticchādana), penance from the root (mūlaparivāsa), mānatva, or rehabilitation (āvarjana)." The Daśādhyāya-vinaya states: "Having completed concealment, having completed penance from the root, having completed the six nights [of mānatva]"—regarding these seven persons, the Buddha said: "They do not count toward each other's quorum.")

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(The Daśādhyāya also states: "A sleeping person, a delirious person, a confused and clamorous person, a person absorbed in meditation, a mute person, a deaf person, a deaf-mute person, an insane person, a person of scattered mind, a person whose mind is impaired by illness, a bhikṣu in a tree, a layperson—these twelve persons do not count toward the quorum for ordination.")

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(The Mātṛkā-śāstra states: "A person with a grave illness, a person from borderlands, a dull-witted person—these three persons do not count toward completing the assembly.")

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(The Mahāsāṃghika-vinaya states: "If a person grants consent, if there is an intervening screen, if half-sheltered and half-exposed with an intervening barrier between them, if half-sheltered and half-exposed without being able to reach each other with an outstretched hand, if sitting entirely in the open without being able to reach each other with an outstretched hand." It also states: "If the saṃgha performs the karman standing while someone sits, it is non-Dharmic; and likewise for standing, sitting, or lying down performed inconsistently.")

1.59

(The Four-Part Vinaya states: "I went to the place of upoṣadha and did not sit, so as to create a split assembly. The Buddha said: 'It is non-Dharmic.'" The Mahīśāsaka-vinaya states: "A sick person turned his back on the karman for upoṣadha. The Buddha said: 'It is a split assembly.'" By extension, drunkards and the like, or speaking when the person before one does not understand, or a mismatch between mind and object, are all called non-Dharmic. Therefore, within the "Procedures for Receiving and Renouncing Precepts" in the Vinaya, it states: "If asleep, drunk, mad, or enraged, such that they do not mutually comprehend, under conditions such as those mentioned before, none are valid." Furthermore, one must know the four permutations, such as split assembly versus not counting toward the quorum, clearly discerning both the conditions of validity and invalidity when facing a situation.)

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(Fourth, some can complete the quorum and may also object: if virtuous bhikṣus dwell within the same boundary, are not out of sight and hearing, and even speak to adjacent persons—such persons possess both capacities.)

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Seventh, conveying consent and purity;

1.62

(The Vinaya states: "For bhikṣus who do not come, convey their consent (chanda) and purity (pariśuddhi)." Within this there are three matters: the procedures for granting consent, receiving consent, and conveying consent.)

1.63

(If there are affairs of the Buddha, Dharma, or Saṃgha, or being sick, or caring for the sick, they are all permitted to grant consent, with the sole exception of the single procedure of binding the boundary. There are five ways of granting consent: if one says, "I give you consent"; if one says, "I declare consent"; if one says, "Declare consent for me"; if one shows bodily gestures; or if one conveys consent in full—these constitute granting consent. If one does not show a gesture and does not speak orally, it is invalid, and one should grant consent to someone else. It also states: "Consent and purity must be declared simultaneously; they must not be declared separately." If one wishes to declare it in full, one should fully maintain deportment, go to the person who can convey consent, and speak as follows:)

1.64

"May the bhadanta give single-minded attention! Bhikṣu N.N., for the saṃgha's affairs according to the Dharma, grants consent and purity." (Say it once and stop.)

1.65

(The Buddha said: "If one can remember their character, marks, names, and categories, receive them according to however many there may be. If one cannot remember them, simply saying 'Many bhikṣus grant consent and purity' is also permissible.")

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(Second, explaining the procedure for receiving consent. The Buddha said: "If a receiver of consent, having received consent, then passes away, departs beyond the boundary, renounces the way, joins an external sect or a separate division, goes onto the ordination platform, or if the dawn appears—these seven conditions; or if he declares himself to have committed pārājika, or the thirteen impediments, or the three suspensions, or the two expulsions, or is in the air, invisible, or out of sight and hearing—such conditions, together with the previous twenty-eight conditions, all invalidate the receipt of consent. If it happens on the way or within the saṃgha, it is also thus; consent must be granted anew to someone else." The Mahāsāṃghika-vinaya mentions five ways of losing consent, as explained in the section on "Not Counting toward the Quorum". It also states: "Receiving consent outside the boundary; the bearer of consent departing beyond the boundary; the grantor of consent departing beyond the boundary; having granted consent, personally coming into the saṃgha and leaving the assembly again; fifth, the bearer of consent in the saṃgha being startled and fleeing due to danger, with not a single person remaining—such cases are all called losing consent." The Daśādhyāya-vinaya states: "Granting it to the three kinds of persons undergoing concealment and the like loses consent." The Mahīśāsaka-vinaya states: "Granting it to the four kinds such as nuns, the three kinds such as madmen, or those who leave the assembly contrary [to rule]—all invalidate consent." The Daśādhyāya-vinaya states: "A person taking consent and purity who, at the time of taking or after taking, declares himself 'not a bhikṣu', does not establish pure consent." The Vinaya states: If a bhikṣu bearing consent has personal business arise and cannot reach the saṃgha in time, he is permitted to transfer and grant it to another bhikṣu, and should say as follows:)

1.67

"May the bhadanta give single-minded attention! I, bhikṣu N.N., have received consent and purity from many bhikṣus; on behalf of them and myself, for the saṃgha's affairs according to the Dharma, I grant consent and purity."

1.68

(Third, explaining the procedure for conveying consent. The Mahāsāṃghika-vinaya states: "One must not casually grant consent to anyone; one should grant it to someone competent to bear consent and declare it in the saṃgha." If someone conveys it, after the karman officiant has asked as above, that receiver of consent should reply as follows:)

1.69

"May the venerable saṃgha listen! Bhikṣu N.N.—I received his consent and purity; for the saṃgha's affairs according to the Dharma, he grants consent and purity."

1.70

(If at the time of pravāraṇā, one should say: "Grants consent and pravāraṇā", with the remaining words being the same as above. The Buddha said: "If the person receiving consent sleeps, enters meditation, forgets, or does not act deliberately, it is valid in all cases. If he deliberately fails to declare it, he incurs a duṣkṛta. If a sick person is gravely ill, he should be carried on a litter into the saṃgha. If it is feared that his illness will worsen from movement, the saṃgha goes to where the sick person is, or performs it beyond the boundary, because a split assembly is not permitted." If one encounters danger on the way, bringing consent from outside the boundary is valid.)

1.71

Eighth, directly stating the original purpose;

1.72

(This refers to the two conditions of communal and private. In the saṃgha, if establishing a ritual site anew, one sets up markers and announces the boundary marks; or if it is for regular assembly and use, one distributes voting tallies (śalākā) and makes announcements. Private matters are also twofold: if disciplining contrary to desire, one carries out suspension and imposes guilt; if requesting approval according to desire, it mostly requires formal words of petition, as fully revealed in the text.)

1.73

Ninth, asking about the matter's origin;

1.74

(The Vinaya states: "The saṃgha being assembled now in harmony, what is to be done?" Does "matter" encompass the general and the specific? When the time arrives, there is only one general question.)

1.75

Tenth, replying with the procedure to be performed.

1.76

(The Vinaya states: "One should reply, saying: 'Perform such-and-such a karman.'" However, matters have an order of precedence, and ritual conditions have general and specific aspects. Upoṣadha and pravāraṇā should be performed afterward. Ordination and relinquishment of forfeiture (niḥsargika) partake of both general and specific senses. As for binding and releasing boundaries, in principle there is no joint response. One must first scrutinize these in detail, and only then reply to the question.)

1.77

Explaining next the procedures for multiple persons.

1.78

(If performing a simple face-to-face procedure (sammukhībhūta), such as keeping robes or making pure (kappiya), it applies to both boundaries, and the persons are strictly separate. If performing a saṃgha-procedure face to face, such as relinquishment of forfeiture or upoṣadha, both boundaries assemble completely; the persons do not form a split assembly, while the procedures are distinct in both cases. These must first be clearly understood, so that their meanings are not mixed up.)

1.79

Explaining finally the procedures for a single person.

1.80

(If it is a procedure solely by mental resolve (cetanā), the matter applies to both boundaries, but the person undertakes it strictly alone. If it is a mental resolve face to face or a mental resolve for saṃgha procedures, the boundaries apply to both places, but if anyone is missing, it is invalid. These are all listed as in the preceding section on "Assembling the Procedures". The three marks are distinct, and one must not cause deviations when facing the situation, which would render the ritual procedure invalid.)

1.81

The foregoing has briefly distinguished the complete conditions for valid procedures; next, the marks of non-Dharmic procedures are explained. A saṃgha-karman possesses seven defects:

1.82

(The Buddha said: "There are seven karmans that are non-Dharmic and should not be performed.")

1.83

First, a karman that is non-Dharmic and not according to the vinaya (adharmāvinaya-karman);

1.84

(This refers to one person charging one person, up to the saṃgha charging the saṃgha; one jñapti, multiple jñaptis; one karman, multiple karmans; intertwining and mutually substituting jñapti-karman, jñapti-dvitīya-karman, and jñapti-caturtha-karman; having illness without medicine, or medicine without illness; or having the matter and the procedure applied inappropriately. The Vinayamātṛkā states: "If when pronouncing the karman, the words are not clear." Such aspects of persons, procedures, and matters are all subsumed under the first defect.)

1.85

Second, a karman that is non-Dharmic with a split assembly (adharma-vagraga-karman);

1.86

(Meaning: making a jñapti for this matter, but performing a karman for that matter, is termed 'contrary to Dharma'. Those who ought to come do not come, those who ought to grant their consent [chanda] do not grant consent to come, and when someone entitled to protest protests, this is termed 'divided assembly'.)

1.87

Third, karman contrary to Dharma by a harmonious assembly;

1.88

('Contrary to Dharma' is the same as before; 'harmonious' is the reverse of the above.)

1.89

Fourth, karman according to Dharma by a divided assembly;

1.90

('According to Dharma' is the reverse of contrary to Dharma; 'divided assembly' is the same as before.)

1.91

Fifth, karman of simulated Dharma by a divided assembly;

1.92

(Meaning: performing the karman first and making the jñapti afterward is called 'simulated Dharma'. 'Divided assembly' is the same as before.)

1.93

Sixth, karman of simulated Dharma by a harmonious assembly;

1.94

('Simulated Dharma' is as above; 'harmonious' is the same as before.)

1.95

Seventh, karman carried out despite unheeded protest.

1.96

(Meaning: a karman according to Dharma must be conducted jointly by the saṃgha. Now, if someone entitled to protest protests, if they halt, it accords with Dharma; if they disobey the protest and do not halt, it is forthwith termed 'contrary to Dharma'.)

1.97

Doctrinal Formulation of the Seven Inadequacies:

1.98

(This means: the Vinaya relies on matters and differentiates seven [faults] according to each matter; now, seeking according to doctrinal principle, all inadequacies are gathered exhaustively herein. The thirty-nine kinds of jñapti-karman each have marks of inadequacy: their principles are identical while their transgressions differ. Jñapti-dvitīya-karman and jñapti-caturtha-karman are also analogous to this. If they are not separately clarified, how they constitute inadequacies would not be evident. Now, taking just the single procedure of upoṣadha by jñapti-karman, the seven inadequacies are fully explained; the remaining three kinds can be understood by analogy.)

1.99

First, inadequacy of persons;

1.100

(Meaning: being conscious of a transgression yet not confessing it, suspecting an offense yet not revealing it, dividing the assembly within the boundary, or persons not according with Dharma, etc.)

1.101

Second, inadequacy of procedure;

1.102

(Meaning: reciting the precepts by jñapti-karman with three or fewer persons, inverted or mistaken omissions, failing to halt when protested, not speaking clearly, etc.)

1.103

Third, inadequacy of the matter;

1.104

(Meaning: the timing is not according to the correct teaching, [reciting] in full or abbreviated without due cause, the requisites of the assembly are deficient, or the boundary is not in accordance with the noble institution.)

1.105

Fourth, inadequacy of persons and procedure;

1.106

(Meaning: these two are inadequate, while only the matter accords with Dharma.)

1.107

Fifth, inadequacy of persons and matter;

1.108

(Although the procedure accords with the teaching, the persons and matter are in violation.)

1.109

Sixth, inadequacy of procedure and matter;

1.110

(Although the persons accord with Dharma, the other two being contrary is called ruined.)

1.111

Seventh, inadequacy of persons, procedure, and matter.

1.112

(All three marks are inadequate, to be understood by analogy with the above. One must properly delineate all conditions and clearly understand success and failure. Therefore, when the Buddha was in the world, performing a single matter in five places all constituted invalidity; how much more so now in the semblance and final eras—how could one take this lightly? In principle, there must be no negligence.)

1.113

Sammukhībhūta-karman also possesses the seven inadequacies:

1.114

(Divided into two parts herein. For simple sammukhībhūta procedures, one only takes the single procedure of keeping robes to demonstrate the marks of inadequacy. For the other classes of procedures, such as declaring pure [property], understand that their conditions differ.)

1.115

1. Inadequacy of persons;

1.116

(Meaning: the person receiving face-to-face has committed a grave [offense] or [incurs] an impediment, an entitled person protests, or it is performed facing the saṃgha or laypeople.)

1.117

2. Inadequacy of procedure;

1.118

(Meaning: the prescribed procedure is mistaken or omitted, or not spoken clearly.)

1.119

3. Inadequacy of the matter;

1.120

(Meaning: offenses involving forfeiture of improper articles that do not accord with the noble teaching; or [holding robes made of] the five great primary colors, so that receiving and keeping them fails.)

1.121

4. Inadequacy of persons and procedure;

1.122

5. Inadequacy of persons and matter;

1.123

6. Inadequacy of matter and procedure;

1.124

7. Possessing all three inadequacies.

1.125

(All are to be known by analogy with the above, understanding the marks through their permutations. If it is a communal sammukhībhūta procedure, it also possesses the seven inadequacies; here we take out the single procedure of forfeiture [niḥsargika] to explain in detail; the others are analogous yet differ.)

1.126

1. Inadequacy of persons;

1.127

(Meaning: dividing the assembly within the boundary, persons not according with Dharma, and if a person entitled to protest protests, ignoring it or halting it is an inadequacy.)

1.128

2. Inadequacy of procedure;

1.129

(The various procedures of forfeiting, confessing, and returning the property violate the correct standard.)

1.130

3. Inadequacy of the matter;

1.131

(Property of robes transgressing [the rules], as judged in the Vinaya, must not [deviate from] the noble institution, and in principle there is no confession or forfeiture [if not an offense]. One must discern the marks and apply the procedure, not exceed bounds due to doubt; if one violates this, an offense of ignorance is added.)

1.132

4. Inadequacy of persons and procedure, up to the seventh, possessing all three inadequacies.

1.133

(The manifest marks are as above.)

1.134

Cetanā-karman also possesses the seven inadequacies:

1.135

(Therein are three types: first, simple cetanā procedures, taking only the confession of minor duṣkṛta offenses to explain fully; the rest are analogous with differences.)

1.136

1. Inadequacy of persons;

1.137

(Meaning: confessing facing another person, which in substance is not the Buddha's teaching.)

1.138

2. Inadequacy of procedure;

1.139

(Meaning: merely intending mentally without vocalizing, or though speaking, it is not clear, or there are additions, omissions, errors, or forgetfulness.)

1.140

3. Inadequacy of the matter;

1.141

(Owing to conditions of the matter being mistaken, the offense may be light or heavy; or the object pertains to multiple [persons], and the prior state is not understood.)

1.142

4. Inadequacy of persons and procedure, up to the seventh, possessing all three inadequacies.

1.143

(If it is face-to-face mental determination or communal mental determination, each possesses the seven inadequacies. The persons pertain to a divided assembly, and the conditions of the boundary pertain to two places; all must be understood following the examples, case by case.)

1.144

Chapter 2: Binding and Releasing the Various Boundaries

1.145

(There are three distinct boundaries: the boundary enclosing the saṃgha, which gathers persons in the same place so that there is no offense of a divided assembly; the boundary enclosing robes, which binds robes to the person so that there is no offense of separation overnight; the boundary enclosing food, which segregates food from the saṃgha so that there is no offense of keeping food overnight or cooking indoors. Such is the purpose of the doctrine.)

1.146

1. Procedures for Binding and Releasing the Saṃgha Boundary

1.147

(There are three kinds of saṃgha boundaries: first, the mahāsīmā; second, the platform for precepts; third, the khaṇḍasīmā. Now, within the mahāsīmā there are further three kinds, namely, identity in both persons and legal acts; identity in legal acts and provisions; and identity in legal acts with separate provisions. The first was solely the original institution; the latter were separately allowed in accordance with circumstances.)

1.148

Procedure for Binding the First Mahāsīmā

1.149

(At that time, the saṃgha of the four directions became exhausted from assembling, and the Buddha said: "I allow [you] to bind a boundary according to the place where [you] dwell. All should assemble, and no proxy consent may be received. A senior resident bhikṣu among them should proclaim the markers of the four directions of the mahāsīmā; whether there are mountains, trees, groves, ponds, citadels, moats, villages, or houses, proclaim them according to what is present." One should establish it appropriately according to its significance, following the method as before. After the seven conditions are fulfilled in the saṃgha procedure, one bhikṣu informs the saṃgha, saying:)

1.150

"May the venerable saṃgha listen! I, a senior resident bhikṣu, proclaim for the saṃgha the markers of the four directions of the mahāsīmā: from such-and-such marker at the southeast corner to such-and-such marker at the southwest corner; from there to such-and-such marker at the northwest corner; from there to such-and-such marker at the northeast corner; and from there returning to such-and-such marker at the southeast corner. This concludes one full circuit of the outer markers of the mahāsīmā."

1.151

(If there are bends or turns, proclaim them according to the circumstances; all must specifically indicate the demarcations, measurements, and locations. If because the limits are not known the binding is not accomplished, the karman is established in vain, and acts such as ordination are all done fruitlessly; therefore, it must be made clear as above. After proclaiming the markers three times, the Buddha said: "The assembly should appoint a karman-master, whether a senior seat, a middle seat, one who recites the vinaya, or one who does not recite the vinaya, whoever is capable of performing the karman." After the question-and-answer, make the jñapti thus:)

1.152

"May the venerable saṃgha listen! The bhikṣus of this dwelling place have proclaimed the markers of the four directions of the mahāsīmā. If the time has arrived for the saṃgha, may the saṃgha approve and listen: the saṃgha now binds the mahāsīmā within these markers of the four directions, with the same dwelling place and the same upoṣadha. This is the jñapti.

1.153

"May the venerable saṃgha listen! The bhikṣus of this dwelling place have proclaimed the markers of the four directions of the mahāsīmā. The saṃgha now binds the mahāsīmā within these markers of the four directions, with the same dwelling place and the same upoṣadha. Whichever āyuṣmats approve that 'the saṃgha now binds the mahāsīmā within these markers of the four directions, with the same dwelling place and the same upoṣadha,' remain silent; whoever does not approve, speak!

1.154

"The saṃgha has approved 'binding the mahāsīmā within these markers of the four directions, with the same dwelling place and the same upoṣadha.' Because the saṃgha has approved in silence, so is this matter maintained."

1.155

Procedure for Releasing the Mahāsīmā

1.156

(At that time, when bhikṣus wished to make [the boundary] broader or narrower, the Buddha said: "Those who wish to alter it should first release the previous boundary, and only then make it broad or narrow as they wish." One should release it thus:)

1.157

"May the venerable saṃgha listen! The bhikṣus of this dwelling place share the same dwelling place and the same upoṣadha. If the time has arrived for the saṃgha, may the saṃgha approve and listen: release the boundary. This is the jñapti.

1.158

"May the venerable saṃgha listen! The bhikṣus of this dwelling place share the same dwelling place and the same upoṣadha; now release the boundary. Whichever āyuṣmats approve that 'the saṃgha, sharing the same dwelling place and the same upoṣadha, releases the boundary,' remain silent; whoever does not approve, speak!

1.159

"The saṃgha has approved 'allowing those who share the same dwelling place and the same upoṣadha to release the boundary.' Because the saṃgha has approved in silence, so is this matter maintained."

1.160

(This single karman also applies generally to releasing a mahāsīmā that contains a platform for precepts, because the text contains no one-sided restriction and thus it is permissible.)

1.161

Procedure for Binding a Boundary with Shared Legal Acts and Offerings

1.162

(At that time there were two dwelling places with separate upoṣadhas and separate material offerings, which wished to share the upoṣadha and share the offerings. The Buddha said: "I allow [them] each to release their boundaries, assemble entirely in one place, and no proxy consent may be received. They should proclaim the markers of the directions and bind it." The binding text is mostly the same as before, with only the variation: "The saṃgha binds a mahāsīmā across both these places, with shared upoṣadha and shared offerings.")

1.163

Procedure for Binding a Boundary with Shared Legal Acts and Separate Offerings

1.164

(At that time there were two dwelling places with separate upoṣadhas and separate offerings, which wished to share the upoṣadha but keep separate offerings. The Buddha said: "They should each release [their boundaries] and bind [them] jointly." The text is mostly the same as before. Furthermore, there were two dwelling places that wished to have separate upoṣadhas but share offerings, in order to protect the dwelling places. The Buddha said: "I allow it." This is the legal procedure for harmonizing the property of the saṃgha of the four directions.)

1.165

Procedure for Binding a Platform for Precepts

1.166

(At that time, when bhikṣus had matters requiring a four-person saṃgha karman arise, or matters requiring a five-person, ten-person, or twenty-person saṃgha karman arise, the great assembly among them was exhausted by assembling. The Buddha said: "I allow [you] to bind a platform for precepts, proclaiming the boundary markers of the four directions—whether by setting stakes, stones, or marked borders, establishing the demarcations." The Vinayamātṛkā states: "It must be surrounded by a mahāsīmā." Vinayas such as the Mahīśāsaka state that it must be bound before the mahāsīmā. If one wishes to make it, first set three tiers of boundary markers: the inner tier is called the outer markers of the platform for precepts; the middle tier is called the inner markers of the mahāsīmā; the outermost tier is called the outer markers of the mahāsīmā. After all three markers are set, the bhikṣus within the natural boundary assemble, and inside the markers of the platform for precepts, first have one bhikṣu proclaim the outer markers of the platform for precepts, who should speak thus:)

1.167

"May the venerable saṃgha listen! I, a bhikṣu of this dwelling place, proclaim for the saṃgha the markers of the four directions of the khaṇḍasīmā: from such-and-such marker at the southeast corner of this dwelling place, turning west to such-and-such marker at the southwest corner; from there turning north to such-and-such marker at the northwest corner; from there turning east to such-and-such marker at the northeast corner; and from there turning south, returning to such-and-such marker at the southeast corner. This concludes one full circuit of the outer markers of the platform for precepts." (Say this three times.)

1.168

(If there are curves or diagonals, proclaim them according to the circumstances. The karman-master, after the assembly responds as above, makes the jñapti, saying:)

1.169

"May the venerable saṃgha listen! The bhikṣus of this dwelling place have proclaimed the markers of the four directions of the khaṇḍasīmā. If the time has arrived for the saṃgha, may the saṃgha approve and listen: the saṃgha now binds and makes a platform for precepts within these markers of the four directions of the khaṇḍasīmā. This is the jñapti.

1.170

"May the venerable saṃgha listen! The bhikṣus of this dwelling place have proclaimed the markers of the four directions of the khaṇḍasīmā; the saṃgha now binds a platform for precepts within these markers of the four directions of the khaṇḍasīmā. Whichever āyuṣmats approve that 'the saṃgha binds a platform for precepts within these markers of the four directions,' remain silent; whoever does not approve, speak!

1.171

"The saṃgha has approved 'binding a platform for precepts within these markers of the four directions.' Because the saṃgha has approved in silence, so is this matter maintained."

1.172

(After binding it, post a notice in a conspicuous place so that latecomers may know the demarcations of the boundaries. Other cases are modeled on this.)

1.173

Procedure for Releasing the Platform for Precepts

1.174

(The Vinaya has no direct text; modeling it on various releases of boundaries, reversing "binding" will suffice. Now it is also cited by analogy; the principle is coherent and the text smooth. One should say:)

1.175

"May the venerable saṃgha listen! The saṃgha now assembles at this dwelling place to release the platform for precepts. If the time has arrived for the saṃgha, may the saṃgha approve and listen: release the platform for precepts. This is the jñapti.

1.176

"May the venerable saṃgha listen! The saṃgha now assembles at this dwelling place to release the platform for precepts. Whichever āyuṣmats approve that 'the saṃgha assembles at this dwelling place to release the platform for precepts,' remain silent; whoever does not approve, speak!

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四分律刪補隨機羯磨 — Classical Chinese