四部律并論要用抄 1.12

1.12

僧祇云。布薩有二種。一十四日名小布薩。二十五日布薩大。中間布薩者。比丘有諍事起未久之間。還和合應作單白。非時說戒。前日已過後日未到。故名中間　四分云。八難事起及餘緣聽略說戒。若欲略說戒。先作單白。然後略說也。但難有遠近。故有十五種略說戒。一者說序已。餘者唱言。大德僧聽。是四波羅夷法。僧常聞。乃至七滅諍亦如是。二說序四事已。餘者唱僧聞。三說序四事十三事已。餘者唱僧常聞。四說序訖。二不定已。餘者唱僧常聞。五說序訖。三十事已。餘者唱僧常聞。第二五種者。一說序四事已。餘者唱僧常聞。乃至第五說九十事已。餘者唱僧常聞。第三五種者。一說序訖十三事已。餘者唱僧常聞。合為十五種略說戒。八難事者。一王難。二賊。三水。四火。五病。六人。七非人。八毒虫。及餘緣者。大眾集床坐少。若眾多病。若坐上覆蓋不周。或天雨。或布薩多夜已久。或論說阿毘曇。或說法明相欲出不得逕宿。受欲隨近遠可廣說。便廣說不者得罪。可略不略亦得罪。自恣時難及餘緣亦如是。又說戒時應知客來有多少。曰同不同。更說不說。告清淨等皆應知。又說戒法清淨。若比丘犯突吉羅罪。不懺悔者不得聽戒。亦不得作說戒人何況犯重罪　五分云。若說戒時忘者。佛言。聽傍人授。猶故忘者聽更授。授至三猶故忘者應更差人續　次誦不應重誦。又六群比丘受欲已出界外去。欲使他法事不成。佛言。成出者犯突吉羅罪。比丘得授比丘尼。不得為誦。尼亦爾。有四種布薩。一三語布薩。二清淨布薩。三說波羅提木叉布薩。四自恣布薩　摩德伽論云。云何名布薩。布薩者捨諸惡不善法。捨諸煩惱有愛。證得白法究竟梵行事。故名布薩。

The Mahāsāṃghika[-vinaya] states: There are two kinds of poṣadha: the first is on the fourteenth day, called the minor poṣadha; the second is on the fifteenth day, the major poṣadha. As for intermediate poṣadha, when a dispute has arisen among the monks and within a short time they have reconciled again, they should perform a jñapti-karman and hold an out-of-season poṣadha recitation. Since the previous day has already passed and the following day has not yet arrived, it is called intermediate. / The Caturvargika[-vinaya] states: When eight kinds of distress arise or on account of other conditions, it is permitted to abbreviate the poṣadha recitation. If one wishes to abbreviate the poṣadha recitation, one first performs a jñapti-karman, and only then abbreviates it. However, because distress may be distant or imminent, there are fifteen kinds of abbreviated poṣadha recitation. First, having recited the introduction (nidāna), for the remainder one proclaims: 'Let the Saṃgha, venerable sirs, listen! These four pārājika dharmas have been constantly heard by the Saṃgha,' and so on down to the seven adhikaraṇa-śamatha dharmas likewise. Second, having recited the introduction and the four dharmas, for the remainder one proclaims that the Saṃgha has heard them. Third, having recited the introduction, the four dharmas, and the thirteen dharmas, for the remainder one proclaims that the Saṃgha has constantly heard them. Fourth, having finished reciting the introduction [and down through] the two aniyata dharmas, for the remainder one proclaims that the Saṃgha has constantly heard them. Fifth, having finished reciting the introduction [and down through] the thirty dharmas, for the remainder one proclaims that the Saṃgha has constantly heard them. As for the second set of five kinds: first, having recited the introduction and the four dharmas, for the remainder one proclaims that the Saṃgha has constantly heard them, down to the fifth, having recited through the ninety dharmas, for the remainder one proclaims that the Saṃgha has constantly heard them. As for the third set of five kinds: first, having finished reciting the introduction [and down through] the thirteen dharmas, for the remainder one proclaims that the Saṃgha has constantly heard them. Combined, these make fifteen kinds of abbreviated poṣadha recitation. / As for the eight kinds of distress: first, danger from kings; second, robbers; third, water; fourth, fire; fifth, illness; sixth, humans; seventh, non-humans; eighth, poisonous insects. / As for 'other conditions': the great assembly has gathered but seats and bedding are few; or many in the assembly are sick; or the covering above their seats is incomplete; or it rains; or the poṣadha has gone deep into the night for a long time; or they are discussing the Abhidharma; or they are preaching the Dharma and the dawn light is about to appear such that they cannot pass the night; or in receiving the chanda, according to whether [the distress] is near or far, if it can be recited extensively, one then recites it extensively, and if not, one commits an offense; if it can be abbreviated and one does not abbreviate it, one also commits an offense. The distress and other conditions at the time of pravāraṇā are also like this. Furthermore, at the time of poṣadha recitation, one should know how many guest [monks] have arrived, whether they are considered harmonious or unharmonious, whether to recite again or not, and one should know all matters such as announcing purity. Furthermore, the rule for poṣadha recitation is purity: if a monk has committed a duṣkṛta offense and has not confessed it, he may not listen to the precepts, nor may he act as the reciter of the precepts, to say nothing of having committed a grave offense. / The Mahīśāsaka[-vinaya] states: If one forgets when reciting the precepts, the Buddha said: 'I permit a bystander to prompt him.' If he still forgets, it is permitted to prompt him again. If, prompted up to three times, he still forgets, another person should be appointed to continue reciting in succession; he should not recite it again from the beginning. Furthermore, the group of six monks, having received the chanda, went outside the boundary intending to make the other's legal act (karman) invalid. The Buddha said: 'The act is valid, but those who left commit a duṣkṛta offense.' A monk may prompt a bhikṣuṇī, but may not recite for her; the bhikṣuṇī is also like this. / There are four kinds of poṣadha: first, poṣadha by three words; second, poṣadha of purity; third, poṣadha by reciting the Prātimokṣa; fourth, poṣadha of pravāraṇā. / The [Vinaya-]mātṛkā-śāstra states: Why is it called poṣadha? Poṣadha means discarding all bad and unwholesome dharmas, discarding all defilements, existence, and craving, and realizing pure dharmas and the culmination of the holy life (brahmacarya); therefore it is called poṣadha.