律戒本疏 1.18

1.18

波利婆沙　秦言別住也。發露已眾與羯磨令其別住。別住時外有客僧來。要向別發露。作如是別住與覆藏日等。晝則為眾執勞。夜則別房止宿。不意謙苦。令眾慈念。然後與六夜摩那埵。摩那埵伏斷時有客僧來亦同發露。又日日眾中白眾言。我犯某罪作如是事竟。爾所日過餘爾所曰在屈辱摧伏。故名斷伏也。若六日垂滿而便犯殘。即發露者不須別住。但更與六夜伏斷。名為本日治也。若別住未竟重有所犯。覆藏者隨覆藏曰更與別住。若後覆藏日少前覆藏日多者。不須臾與別住　阿浮呵那　名出罪也。滿六日已二十眾中為作羯磨令啼出罪。出罪者從罪中出去也。別住斷伏四人以上便得與之。出罪要二十人者故也。罪責將畢。宜令心至大眾所。臨慚愧必深。又多人證智令後無嫌疑。爪四人得說戒。五人自恣。自恣羯磨一人作自咨人。自咨人則受僧使。餘四人說師。非受使故通有得四人說戒也。

Parivāsa: In the language of Qin, it is called 'separate residence'. After confession, the assembly performs a karmavācanā to order them to undergo separate residence. During the period of separate residence, if a visiting monk arrives from outside, one must separately confess to him. Undertaking such separate residence equals the number of days the offense was concealed. By day one performs labor for the assembly; by night one stays in a separate room, maintaining a humble and diligent state of mind to evoke the assembly's compassion. Afterwards, one is granted the six-night mānāpya. During the subjugation and eradication of mānāpya, if a visiting monk arrives, one must likewise confess to him. Moreover, day after day in the assembly, one announces to the assembly: 'I committed such-and-such an offense and carried out such-and-such actions. So many days have passed, and so many days remain.' Because one is humbled and subdued, it is called 'subjugation and eradication'. If the six days are almost complete and one then commits a saṃghāvaśeṣa, if one immediately confesses, one does not need separate residence; one is merely granted another six nights of subjugation and eradication, which is called 'treating according to the original root'. If, before the separate residence is completed, one repeats the offense and conceals it, one is granted an additional separate residence according to the days it was concealed. If the subsequent concealed days are fewer and the preceding concealed days were more, one does not immediately receive an additional separate residence. Ābhyarhaṇa: This is called 'rehabilitation from the offense'. When the six days are completed, a karmavācanā is performed within a twenty-person assembly to effect the rehabilitation from the offense. 'Rehabilitation from the offense' means departing from the offense. For separate residence and subjugation/eradication, four or more persons may grant it. Rehabilitation from the offense requires twenty persons precisely for this reason: as the penalty for the offense is drawing to a close, one should bring one's mind before the great assembly; when confronting them, shame and remorse will surely be deep. Moreover, the testimonial knowledge of many persons ensures that no subsequent suspicion remains. With four persons, one can recite the precepts; with five persons, one performs pravāraṇā. In the pravāraṇā karmavācanā, one person serves as the recipient of the pravāraṇā; the recipient of the pravāraṇā receives the commission of the Saṃgha, while the remaining four persons are instructors. Because they do not receive the commission, in common situations four persons are able to recite the precepts.