將講提舍尼略存四門
Explain the Four Categories of Patidesaniya Briefly
第一存四所以者凡譏過之來一託內眷屬起二託外眷屬起就託內中不過私屏及眾就私屏起失比丘與尼黑服是同而男女相別躳在聚落自手取食容生深心招譏損道對離此過故制初戒若在眾中偏心指授迹涉私曲默受不呵於眾不顯對離此過故制第二戒託外起過不過聚蘭此中學家過受令他竭盡招致譏過故制第三是謂聚落起也比丘懈怠在於逈險安坐受食使諸賊觸嬈送食女人招致譏過對離此惡故立第四而無別罪故婆論云此戒體無罪名一人邊說悔過若息念皆能滅也。
First, there are four [precepts] concerning interactions. Those that involve reproach arise in two ways: some arise from interactions with inner companions, others from interactions with outer companions.
Among those arising from inner companions, the issue is not merely private seclusion but also public gatherings. When arising in private seclusion, the offense is that a monk and a nun, though wearing the same dark robes, differ as male and female. Going personally into a village and taking food with one's own hands can give rise to deep attachment and invite reproach, harming the Path. To guard against this fault, the first precept was established.
If in the midst of the assembly one gives instruction with partiality, with conduct bordering on selfish bias, silently accepting without reproof, and not making it clear before the assembly — to guard against this fault, the second precept was established.
Faults arising from outer companions go no further than [offenses involving] the village and [the monastery]. Here, a trainee from a family receiving too much causes others to be exhausted, inviting reproach. To guard against this, the third precept was established. This is what is meant by faults arising in the village.
A monk who is lazy, sitting at ease in a remote and dangerous place, accepts food, causing bandits to harass him and women who bring food to invite reproach. To guard against this evil, the fourth precept was established. Since it has no separate offense, the Abhidharma treatise says this precept in essence has no nameable offense. If one confesses before a single person and simply settles the mind, all can be eradicated.
第二犯罪所以者就此四戒中第三戒違僧制得罪此學家羯磨僧未作時無制可違受食無罪由僧唱制受便犯此罪由僧作法而生此僧制不異佛制隨人用有異自餘三戒皆由佛制得罪。
Among these four precepts, the third one is violated by breaking the monastic rule. Before the Sangha has carried out the formal act of proclamation for this training rule, there is no rule to break, and receiving food is not an offense. But once the Sangha has proclaimed the rule, receiving food then becomes an offense. This offense arises from the Sangha's formal act, and this monastic rule is no different from a rule laid down by the Buddha — only the person applying it differs. The other three precepts are all offenses arising from rules laid down by the Buddha himself.
第三持犯相者第二第四具二持犯二持者若尼指授止而不食是止持若見過呵責後食無罪名為作持此二名體俱別二犯者若見指食默然不呵食便得罪由止而生故曰止犯雖指不呵身業不食無犯犯由身業食食而生名曰作犯望前名止望後為作此罪體一而名有異。
The third section discusses the characteristics of observance and violation. In the second and fourth cases, there are two types of observance and two types of violation. Regarding the two types of observance: If a nun gives instructions but one refrains from eating, this is "observance by restraint." If one sees this and reprimands the fault, and only afterwards eats, there is no offense — this is called "observance by action." These two are distinct in both name and substance. As for the two types of violation: If one sees the instruction and eats silently without reprimanding, one incurs an offense from the moment of eating. Since it arises from restraint, it is called "violation by restraint." Even if instructed but not reprimanding, if one does not eat through bodily action, there is no offense. When the offense arises from bodily action in eating, it is called "violation by action." Looking back it is restraint, looking forward it is action. The substance of this offense is one, but its names differ.
第四蘭若止而不食名止持順教作法語言莫送來受食無犯名作持二犯反前可知餘二止即成持作即有犯第四二行異者前之三戒就自分行中以離譏過後就勝進分中以離譏過如僧祇云學家者夫婦俱得見諦已上乃至俱是那含一人不得不名學家問學家羯磨諸羯磨中以何法耶答按諸律或用單白白四或白二結白四解不定廣如別章。
In the fourth case, staying in a secluded place without eating is called "cessation-maintenance" in accordance with the teaching; when invited, if one does not send word ahead and receives food, there is no offense—this is called "action-maintenance." The second offense is the reverse of the former, as can be understood. The remaining two, when stopped, immediately become maintenance; when acted upon, immediately become offense. In the fourth case, the two practices differ: the first three precepts are within one's own practice, in order to avoid criticism and fault; the latter is within the higher advancement, in order to avoid criticism and fault. As the Mahāsāṃghika Vinaya says: a "learner of the family" means a couple who have both attained insight and above, up to both being Anāgāmins; if only one has attained it, they may not be called a learner of the family. Question: Regarding the learner of the family karmavācanā, among the various karmavācanās, which method is used? Answer: According to the various Vinayas, either a single proclamation, a proclamation with four motions, or a proclamation with two motions may be used to conclude, and a proclamation with four motions to dissolve—this is not fixed. For details, see the separate chapter.