[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四部律并論要用抄](https://indike.org/pramana/in.bauddha.taisho.2795) › 1.16 # 四部律并論要用抄 1.16 四部律并論要用抄 1.16 - **Language:** Classical Chinese ### [1.16](https://indike.org/pramana/in.bauddha.taisho.2795.1.16) 四分云。前安居人應七月十五日自恣。後安居人八月十五日自恣。前後安居人同一處者。當從前安居人自恣。陪日滿法。若五人廣自恣。四人三人二人對手自恣。一人心念口言自恣　僧祇云。自恣時差二人。不得差三人一人。內備五德者為僧作自恣人。五德者。（不隨受怖癡知自恣未自恣）問。何故自恣俱差二人。不差三人一人　答。若差一人為僧所差。即名僧使正得舉餘人罪。若此人自有罪。無人可舉。故須差二人。舉罪時人人別說。不得一時。故須不三人　問。自恣名何法　答。自恣是舉罪法。本因夏中舉罪。令眾鬪亂。是故停。至夏不同用共相。舉罪懺悔清淨。然後隨緣　問。何故懺悔要須人舉　答。人多迷己傍囑者明。若不識罪無由得悔故須人舉　問。人言。自恣是解夏法。此言若為　答。此說非法。何以故。本結今解便當失夏。故知非夏法　問。人言。自恣是放捨法。此復如何　答。此言非也。自恣若是放捨法者。應捨造過。何故言。我若見罪當如法懺悔。故知非也。若自恣時難事起。聽作單白各各共三語自恣。難者如說戒中明。有五種與欲。成與欲（一言與欲。二為我故說欲。三現身相。四口語。五現身相口語。與說戒欲亦爾也）有五種失欲（一受欲比丘死。二休道。三入外道眾。四往別部僧中。五至戒增上）。 > The Caturvargika\[-vinaya\] states: Those who undertook the earlier varṣā should perform pravāraṇā on the fifteenth day of the seventh month. Those who undertook the later varṣā should perform pravāraṇā on the fifteenth day of the eighth month. If those of the earlier and later varṣā are in the same place, they should follow those of the earlier varṣā in performing pravāraṇā, and \[the later ones\] complete their \[remaining\] days according to the rule. If there are five persons, they perform extensive pravāraṇā; if four, three, or two persons, they perform face-to-face pravāraṇā; if one person, he performs mental and spoken pravāraṇā. / The Mahāsāṃghika\[-vinaya\] states: At the time of pravāraṇā, appoint two persons; one must not appoint three persons or one person. One who inwardly possesses the five virtues acts as the pravāraṇā person for the Saṃgha. As for the five virtues: (He does not follow desire, hatred, fear, or delusion, and knows who has performed pravāraṇā and who has not performed pravāraṇā). Question: Why are two persons appointed together for pravāraṇā, and not three persons or one person? Answer: If one person is appointed, being appointed by the Saṃgha, he is called an envoy of the Saṃgha and is only permitted to bring up the offenses of other persons. If this person himself has offenses, there would be no one to bring them up; therefore two persons must be appointed. When bringing up offenses, each person speaks separately and they must not \[speak\] at the same time; therefore there must not be three persons. Question: What kind of dharma is termed pravāraṇā? Answer: Pravāraṇā is the dharma of bringing up offenses. Originally, bringing up offenses during the summer caused the Saṃgha to quarrel and fall into disorder; for this reason it was suspended. When the summer ends, they gather together to mutually bring up offenses and perform deśanā to become pure, and after that go where causes and conditions lead. Question: Why must deśanā require someone to bring up \[the offense\]? Answer: People are often blind to themselves, while bystanders see clearly. If one does not recognize one's offense, there would be no way to repent of it; therefore it requires someone to bring it up. Question: People say that pravāraṇā is the dharma of releasing the summer \[retreat\]. What about this statement? Answer: This statement is contrary to the Dharma. Why? If what was originally bound is now dissolved, one would forfeit the summer; therefore we know it is not the dharma of \[dissolving\] the summer. Question: People say that pravāraṇā is the dharma of setting aside \[offenses\]. What about this again? Answer: This statement is incorrect. If pravāraṇā were the dharma of setting aside \[offenses\], one would set aside the committed faults. Why \[then does the text\] say: 'If I see an offense, I will perform deśanā according to the Dharma'? Therefore we know it is not so. If an impediment arises at the time of pravāraṇā, it is permitted to perform a simple motion (jñapti) and each \[monk\] makes three statements of pravāraṇā. The impediments are as explained in \[the section on\] poṣadha recitation. There are five ways of conveying consent that constitute valid conveyance of consent: (1. Saying 'I convey consent'; 2. Saying consent on my behalf; 3. Manifesting bodily gestures; 4. Spoken words; 5. Manifesting bodily gestures and spoken words. Conveying consent for poṣadha recitation is also like this). There are five ways that consent is lost: (1. The monk receiving the consent dies; 2. He disrobes; 3. He enters a non-Buddhist group; 4. He goes among the Saṃgha of a different school; 5. He comes under an increase of precepts \[such as full ordination\]). > — English (machine translation) (machine translation) - [Previous: 1.15](https://indike.org/pramana/in.bauddha.taisho.2795.1.15) - [Next: 1.17](https://indike.org/pramana/in.bauddha.taisho.2795.1.17) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2795.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2795~en-mt.1.16) — English, machine translation ## Linked texts (1) - [毘尼心](https://indike.org/pramana/in.bauddha.taisho.2792.1.20.3) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2795.1.16](https://indike.org/pramana/in.bauddha.taisho.2795.1.16) · Pramāṇa