--- title: "四部律并論要用抄 · 7 自恣法" description: "四部律并論要用抄是中国唐代高僧道宣律师所编纂的一部律学著作。道宣律师是律宗南山宗的创始人，该书成于唐代佛教律学鼎盛时期。其主要内容是对佛教四部广律即十诵律、四分律、僧祇律、五分律的精要摘抄和系统整理，并附以相关论释。该抄本以简明扼要的方式呈现了佛教戒律的核心内容，为僧团持戒修行提供了重要依据。在佛教史上，此书具有承前启后的地位，不仅继承了前代律学传统，更推动了汉传佛教律学体系的发展完善，是研究中国佛教戒律思想不可或缺的重要文献。" url: "https://rushiwowen.co/en/r/cmcwshzmn1md1ie04ppwhyhi9" --- ### 自恣法第七 > Self-Confession Ceremony, Chapter 7 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 Fourfold Rules (四分律) state: Those who began their summer retreat in the first half should hold the Pavāraṇā ceremony on the fifteenth day of the seventh month. Those who began in the second half should do so on the fifteenth day of the eighth month. If both early and late retreatants dwell together, the late arrivals should join the early group’s ceremony, completing the required days. When there are five monks, the full Pavāraṇā with extended invitation should be performed. With four, three, or two monks, the ceremony is done directly between them. With one monk alone, he should perform it by silently voicing the invitation in his own mind. The Saṅghika (僧祇) text states: During Pavāraṇā, two monks should be appointed to carry out the task, never three, and never one. They must possess five qualities to act on behalf of the Saṅgha. The five qualities are: not being swayed by fear, anger, or confusion; knowing whether Pavāraṇā has been done or not \*\*Question:\*\* Why are exactly two monks appointed for Pavāraṇā, and not three or one? \*\*Answer:\*\* If only one monk were appointed, as the Saṅgha's representative, he could only report the faults of others. If he himself had a fault, there would be no one to report it. Thus two monks are needed: when reporting faults, each speaks individually, not all at once. Hence three are not used either. \*\*Question:\*\* What kind of practice is Pavāraṇā? \*\*Answer:\*\* Pavāraṇā is the practice of calling out faults. Originally, it was done during the summer retreat, but it caused disputes and chaos within the community. Therefore, it was postponed. Once the retreat ends, everyone comes together again, openly acknowledging faults, confessing, and purifying themselves. After that, they continue with their various activities. \*\*Question:\*\* Why must confession be prompted by someone else’s accusation? \*\*Answer:\*\* People are often confused about their own faults; others see them more clearly. If one does not recognize a fault, there is no basis for confession. That is why someone else must point it out. \*\*Question:\*\* Some say Pavāraṇā is the ceremony marking the end of the retreat. Is this correct? \*\*Answer:\*\* That view is incorrect. Why? Because if the retreat had been formally bound at the start and is now being untied, one would lose the merit of the retreat. Therefore, it is clear that Pavāraṇā is not the ceremony for ending the retreat. \*\*Question:\*\* Others say Pavāraṇā is a ceremony of dismissal or relinquishment. What about that? \*\*Answer:\*\* This too is incorrect. If Pavāraṇā were a dismissal, one could simply let go of one's misdeeds. But why does one say, "If I see a fault, I will confess it according to the Dharma"? Therefore, it is clear that this is not its meaning. If difficulties arise during Pavāraṇā, it is permitted to use a single announcement (single-utterance) followed by three-sentence mutual invitations between each monk. The kinds of difficulties are the same as those explained in the rules for reciting the precepts. There are five ways to give one's consent (desire/agreement to attend) First, verbal agreement; second, saying "I agree for the sake of the matter"; third, making one's presence known physically; fourth, speaking; fifth, both showing up physically and speaking. The same applies to giving consent for the recitation of precepts.. There are five ways to lose or invalidate that consent First, the monk who received the consent dies; second, he disrobes; third, he joins a non-Buddhist group; fourth, he goes to a different monastic sect; fifth, he reaches a higher level of precept strictness..