宗四分比丘隨門要略行儀 1.5

1.5

對首受七日法（此律有開受七日之文。故律云。聽受曰去然無其受法。古今共行受法者。唯羯磨詞句義立應知。若受七日但得六夜。故律云及第七日還也。文云）大德一心念。我比丘某甲受七日法。出界外。為某事故。還來此中安居。白大德令知（三說）心念受七日法（此律無開心念受文。准十誦律開獨住等五人。七種心念中受日是某一數也。應云）我比丘某甲受七日法。出界外。為某事故。還來此中安居（三說）說欲法有四種。一自說欲（謂自身至僧中說已出去文云）大德僧聽。我比丘某甲某事因緣。如法僧事與欲清淨（一說）二為他說（文云）大德僧聽。比丘某甲某事因緣。我受彼欲清淨。如法僧事與欲清淨（一說）三自為兼他（謂自有緣復受他欲僧中說云）大德僧聽。比丘某甲某事因緣。我受彼欲清淨。我比丘某甲某事因緣。彼及我身各如法。僧事與欲清淨（一說）四轉與欲清淨者（謂受他欲已忽自有因緣。不得至僧中。應向餘比丘邊合說者定。文云）大德一心念比丘某甲某事因緣。我受彼欲清淨。我比丘某甲某事因緣。彼及我身各如法。僧事與欲清淨（一說）彼人受已至僧中。應如常直說之。

Face-to-face procedure for undertaking seven days [of absence]: (This Vinaya contains text permitting the undertaking of seven days; thus the Vinaya states: 'He is permitted to undertake it and depart.' Yet it lacks the procedure for undertaking it. That which has been practiced commonly in ancient and modern times is merely established from the meaning of the karman phrasing, which should be understood. If one undertakes seven days, one only obtains six nights; thus the Vinaya states: 'and return on the seventh day.' The text states:) 'May the bhadanta focus his mind. I, the bhikṣu [name], undertake the seven-day procedure to go outside the sīmā for the sake of such-and-such a matter, and will return here for the rains retreat. I announce this to the bhadanta that you may know.' (To be said three times.) Mental resolution procedure for undertaking seven days [of absence]: (This Vinaya has no text permitting a mental resolution undertaking. Based on the Ten-Category Vinaya, it is permitted for five kinds of persons, such as those dwelling alone; among seven kinds of mental resolutions, undertaking days [of absence] is one such number. One should say:) 'I, the bhikṣu [name], undertake the seven-day procedure to go outside the sīmā for the sake of such-and-such a matter, and will return here for the rains retreat.' (To be said three times.) The procedure for conveying consent (chanda) is of four kinds: First, conveying one's own consent (meaning one comes in person into the Saṅgha, states it, and leaves; the text states:) 'Bhadanta, saṅgho suṇātu! I, the bhikṣu [name], due to such-and-such a cause and condition, give my consent and purity for lawful Saṅgha business.' (To be said once.) Second, conveying it on behalf of another: (The text states:) 'Bhadanta, saṅgho suṇātu! The bhikṣu [name], due to such-and-such a cause and condition—I have received his consent and purity; [I convey them] for lawful Saṅgha business, giving consent and purity.' (To be said once.) Third, conveying for oneself while also including another: (meaning having a reason oneself and also receiving another's consent, one states in the Saṅgha:) 'Bhadanta, saṅgho suṇātu! The bhikṣu [name], due to such-and-such a cause and condition—I have received his consent and purity. I, the bhikṣu [name], due to such-and-such a cause and condition—for both him and myself, each according to Dharma, [I convey them] for Saṅgha business, giving consent and purity.' (To be said once.) Fourth, transferring consent and purity: (meaning having received another's consent, one suddenly has a reason of one's own and cannot go into the Saṅgha; one should definitively declare both together to another bhikṣu; the text states:) 'May the bhadanta focus his mind. The bhikṣu [name], due to such-and-such a cause and condition—I have received his consent and purity. I, the bhikṣu [name], due to such-and-such a cause and condition—for both him and myself, each according to Dharma, [I convey them] for Saṅgha business, giving consent and purity.' (To be said once.) That person, having received it, goes into the Saṅgha and should declare it directly as usual.