翻譯名義集 4.102

4.102

【鉢剌婆剌拏】《音義指歸》云：「譯為隨意。」《寄歸傳》云：「凡夏罷歲終之時，此日應名隨意，即是隨他於三事之中，任意舉發，說罪除愆之義。舊云自恣者，是義翻。」然則自恣之言，涉乎善惡，今局善也。故《事鈔》曰：「九旬修道，精練身心。人多迷己，不自見過，理宜仰憑清眾，垂慈誨示。縱宣己罪，恣僧舉過，內彰無私隱，外顯有瑕疵，身口託於他人，故云自恣。」《摩得勒伽論》云：「何故令自恣？使諸比丘不孤獨故。各各憶罪，發露悔過故。以苦言調伏，得清淨故。自意喜悅，無罪故也。所以制在夏末者，若論夏初創集，將同期款，九旬立要，齊修出離。若逆相舉發，恐成怨諍，遞相沿及，廢道亂業故。制在夏末者，以三月策修，同住進業，時竟云別，各隨方詣。必有惡業，自不獨宣，障道深過，義無覆隱，故須請誨，良在茲焉。」故律聽安居竟自恣，此是自言恣他舉罪，非為自恣為惡。前明時節，謂有閏月者，依閏安居，七月十五日自恣。不依閏者，依摩得伽中，數滿九十日自恣。若閏七月者，取前月自恣。非前夏安居者，過閏已，數滿九十日自恣。若修道安樂，延日自恣，得至八月十五日。然律中但明十四日，十五日，自恣。及至給施衣中，次第增中，十六日自恣。增三中，三日自恣。《四分》中云：「安居竟自恣，則七月十六日為定。」律又云：「僧十四日自恣，尼十五日自恣，此謂相依問罪，故制異日。」及論作法，三日通用。克定一期，十六日定。若有難者，如《五百問》中，一月自恣。《事鈔》「問：『十五日自恣已，得出界不？』答：『不得破夏離衣，由夜分未盡故。』問：『此界安居，餘處自恣，得不？』答：『《僧祇》不得，結罪。』」又安居篇云：「四月十六日結者，至七月十五日夜分盡，訖名夏竟，至明相出。」又《四分》云：「若後安居人，從前安居者自恣，住待日足。」《事鈔》「問：『自恣竟，得說戒不？』答：『依《明了論》，先說戒，後自恣。』」《四分》云：「自恣即是說戒。問：『自恣得在未受具戒人前作不？』答：『律中令至不見不聞處，作羯磨自恣。若不肯避去，僧自至不見聞處作之。』問：『安居竟，須離本處不？』答：『安居竟不去，犯罪。』」《毘尼母》云：「比丘安居已，應移餘處。若有緣不得去，不犯。若無緣者，出界一宿，還來不犯。」《大集經》云：「我滅度後，無戒比丘，滿閻浮提，預出家者，宜警察之。」《摭華鈔》云：「諸經律中，以七月十六日，是比丘五分法身生來之歲。則七月十五日，是臘除也。比丘出俗，不以俗年為計，乃數夏臘耳。」增輝云：「臘，接也；謂新故之交接。」

[Pravāraṇā (鉢剌婆剌拏)] The Yinyi zhigui says: "Translated as 'at will' (suiyi)." The Records of the Western Seas Sent Home says: "At the conclusion of the summer retreat and the end of the year, this day should be called 'at will'—that is, allowing others, among three matters, to point out at will and declare transgressions to remove offenses. The old rendering zici ('unrestricted confession') is a semantic translation." However, the expression zici can refer to both good and evil; here it is restricted to the good. Hence the Shichao says: "Cultivating the Way for ninety days thoroughly tempers body and mind. People are often blind to themselves and do not see their own faults; by principle, one should rely on the pure assembly to extend compassion and offer instruction. Giving free rein to declare one's own faults and permitting the saṅgha to point out errors, one internally reveals that there is nothing selfishly concealed and externally shows where flaws lie. Entrusting one's body and speech to others is why it is called zici." The Mātṛkā-śāstra says: "Why is pravāraṇā instituted? So that the bhikṣus are not left isolated; so that each recalls faults and openly confesses transgressions; so that through harsh words they are disciplined and attain purity; and because one's mind rejoices at being faultless. As for why it is prescribed at the end of the summer: at the beginning of the summer they first assemble with an agreed pact, establishing an undertaking for ninety days to cultivate renunciation together. If they were to point out [faults] against each other beforehand, it is feared that enmity and dispute would arise, spreading among them, thereby abandoning the Way and disrupting religious work. The reason it is instituted at the end of the summer is that after three months of intensive cultivation, having dwelled together advancing in their practice, the time ends and they bid farewell, each going off in their own direction. If there have been evil deeds, one would not declare them alone; deep faults that obstruct the Way must not be covered up by principle, hence one must request instruction—the true reason lies here." Therefore the Vinaya permits pravāraṇā after the conclusion of the retreat; this means speaking oneself to permit others to point out transgressions, not acting licentiously to do evil. As for the earlier explanation of timing: if there is an intercalary month, one observes the retreat according to the intercalary month and performs pravāraṇā on the fifteenth day of the seventh month. If not observing the intercalary month, then according to the Mātṛkā, one performs pravāraṇā upon completing ninety days. If there is an intercalary seventh month, one takes the preceding month for pravāraṇā. If one does not observe the earlier summer retreat, after the intercalary month passes, one completes ninety days and performs pravāraṇā. If one cultivates the Way in peace and comfort and extends the days of pravāraṇā, one may extend up to the fifteenth day of the eighth month. Yet the Vinaya specifies only pravāraṇā on the fourteenth and fifteenth days. When it comes to the distribution of robes, through progressive increase, pravāraṇā is on the sixteenth day; in an increase of three, pravāraṇā is over three days. The Dharmaguptaka Vinaya says: "Upon concluding the retreat, performing pravāraṇā is fixed on the sixteenth day of the seventh month." The Vinaya also says: "The monks perform pravāraṇā on the fourteenth day and the nuns on the fifteenth day; this refers to inquiring into offenses in reliance on one another, hence different days are established." When it comes to performing the ritual, the three days are used interchangeably. Strictly fixing a single period, the sixteenth day is determined. If there are difficulties, as in the Five Hundred Questions, pravāraṇā may be observed for one month. The Shichao asks: "After performing pravāraṇā on the fifteenth day, may one go beyond the boundary?" Answer: "One may not break the retreat and leave the robes, because the nighttime portion has not yet ended." Question: "Having observed the retreat within this boundary, may one perform pravāraṇā elsewhere?" Answer: "According to the Mahāsāṃghika, one may not; it incurs an offense." The Retreat Chapter also says: "If binding the retreat on the sixteenth day of the fourth month, reaching the end of the night of the fifteenth day of the seventh month, the summer is called concluded when the morning light appears." The Dharmaguptaka also says: "If a person in the later retreat performs pravāraṇā alongside those in the earlier retreat, they must remain until their days are complete." The Shichao asks: "After completing pravāraṇā, may the precepts be recited?" Answer: "According to the Vinītadeva-vyākhyā, first recite the precepts, and then perform pravāraṇā." The Dharmaguptaka says: "Pravāraṇā is itself the recitation of the precepts." Question: "May pravāraṇā be performed before those who have not received full ordination?" Answer: "The Vinaya directs them to go to a place out of sight and hearing to perform the karmavācanā for pravāraṇā. If they refuse to leave, the saṅgha itself goes to a place out of sight and hearing to perform it." Question: "After the retreat ends, must one leave the original place?" Answer: "Not leaving after the retreat ends incurs an offense." The Vinayamātṛkā says: "After the bhikṣus finish the retreat, they should move elsewhere. If there is an impediment and they cannot leave, it is not an offense. If there is no impediment, going outside the boundary for one night and returning incurs no offense." The Mahāsaṃnipāta-sūtra says: "After my nirvāṇa, preceptless bhikṣus will fill Jambudvīpa; those who wish to leave home should examine and supervise them." The Zhihua chao says: "Across the sūtras and vinayas, the sixteenth day of the seventh month is the year in which the bhikṣu's fivefold dharmakāya is born. Thus the fifteenth day of the seventh month is the conclusion of the retreat year (la). When bhikṣus leave the secular world, they do not calculate by secular years, but count retreat years (xia la)." Zenghui says: "La means connection; it refers to the meeting of the new and the old."