四分戒本疏卷第一．第二．第三 3.98

3.98

若比丘往觀軍陣除時因緣波逸提　此滿足戒本文有四句。一犯人。二觀陣。三開緣。四結罪。辨相中初句可知。二言軍陣者。於中有三。一釋名。車幕毛聚稱軍。行列相對名陣。二舉數者。律云。軍有四種。謂象馬車步等。純雜二種如律廣說。都有二十六軍。三辨相者。祇云。象力最大。四人從之成一象軍。馬力次弱。八人從之成馬軍。車軍次弱。十六人從成一車軍。三十二人帶伎成一步軍。所言陣者。行列相對。或方。或圓。或半形。或張甄。或咸陣等。若戲。若闕戰。三言除是因緣者。律云。若自有事須往。若彼請喚。乃至勢力將去。及餘種種不自在緣。四言波逸提者。是違犯結罪句。律云。彼比丘往觀軍陣。從道至道。從道至非道。乃至從下至高去。若見者犯提。不見吉羅。若方便莊嚴。欲觀而不去者吉。若比丘先在道行軍陣。後至應避下道。若不避者吉。乃至下戒亦爾。若見犯提。不見吉羅。祇云。若逢軍不作意見者無犯。若作意舉頭窺望見提。若天王出作意看者越。乃至看畜生鬪。乃看人諍口皆越。十誦為作無常觀故。雖觀不犯。如前所說。

"If a bhikṣu goes to view an army in battle array, except for a timely cause or condition, it is a prāyaścittika." This complete Prātimokṣa text contains four phrases: first, the transgressor; second, viewing the array; third, the conditions for exemption; fourth, the determination of the offense. In distinguishing the characteristics, the first phrase can be understood. Second, regarding "an army in battle array": herein are three parts: 1. Explaining the names: a gathering of chariots, tents, and hair (troops) is called an "army" (senā); standing opposed in rows is called an "array" (vyūha). 2. Citing their numbers: the Vinaya states that there are four kinds of armies: elephant, horse, chariot, and infantry. The two kinds, pure and mixed, are as broadly explained in the Vinaya; altogether there are twenty-six armies. 3. Distinguishing their characteristics: the Mahāsāṃghika Vinaya states that elephant strength is greatest, and four men following it constitute an elephant army. Horse strength is second weakest, and eight men following it constitute a horse army. The chariot army is next in weakness, and sixteen men following it constitute a chariot army. Thirty-two men bearing weapons constitute an infantry army. As for what is called an "array": standing opposed in ranks and files, either square, round, semicircular, spread out like wings, or all drawn up together, whether for mock combat or for actual battle. Third, regarding "except for such causes and conditions": the Vinaya states that if one has business of one's own requiring one to go, or if invited or summoned by them, or even taken by force, as well as various other conditions of not being one's own master. Fourth, regarding "prāyaścittika": this is the phrase determining the offense of violation. The Vinaya states that if that bhikṣu goes to view the army in array, going from road to road, from road to non-road, or even from low to high ground—if he sees it, he commits a prāyaścittika; if he does not see it, a duṣkṛta. If he makes preparations and intends to view it but does not go, it is a duṣkṛta. If a bhikṣu is walking on a road first and an army in array approaches from behind, he should step off the road to avoid it; if he does not avoid it, it is a duṣkṛta; down to the following precept, it is also like this. If he sees it, he commits a prāyaścittika; if he does not see it, a duṣkṛta. The Mahāsāṃghika Vinaya states that if he encounters an army without intending to see it and sees it, there is no offense; if he deliberately raises his head to peer at it and sees it, it is a prāyaścittika. If a deva king goes forth and he deliberately looks, it is a duṣkṛta; even watching animals fight or watching people quarrel verbally are all duṣkṛtas. The Sarvāstivāda Vinaya states that because one makes a contemplation of impermanence, even if one views it, there is no offense, as explained earlier.