四分律刪繁補闕行事鈔 1.354

1.354

靈裕法師寺誥云：僧寺不得畜女淨人，壞僧梵行。設使現在不犯，令未離欲者，還著女色。經自明證，隔壁聞聲，心染淨戒；何況終身奉給，必成犯重。此一向不合。《僧祇》中：僧得女淨人不合受，尼得男淨人亦爾。比者諸處，多因此過，比丘還俗滅擯者，並由此生。不知護法僧網，除其穢境；反留穢去淨，生死未央。又賣買奴婢、牛馬、畜生，拘繫事同，不相長益；終成流俗，未霑道分。比丘尼寺，反僧可知。或雇男子雜作，尼親撿挍；尋壞梵行，滅法不久。寺家庫藏厨所，多不結淨；道俗通濫，淨穢混然。立寺經久，綱維無教；忽聞立淨，惑耳驚心。豈非師僧上座，妄居淨住；導引後生，同開惡道。或畜貓狗，專擬殺鼠；牛杖馬䩛，韁絆箞橛。如是等類，並是惡律儀。《雜心》云：惡律儀者，流注相續成也。《善生》、《成論》：若受惡律儀，則失善戒。今寺畜貓狗，並欲盡形，非惡律儀何也？舉眾同畜，一眾無戒。《大集》有言：無戒、破戒，滿閻浮提。或佛堂塔廟，不遵修飾；比丘倨慢，處踐非法；高聲大笑，造非威儀；聚話寺門，依時不集。自滅正法，外生俗謗。並由上座三師致而滅法。若作說戒常法，半月恒遵；每至說晨，令知事者，點知僧眾，誰在誰無？健病幾人？幾可扶來？幾可與欲？如是知已，令拂拭塔廟，灑掃寺院，如〈說戒法〉。鳴稚之前，眾主上座，親自房房案行；病者，方便誘接。告云：「眾僧清淨布薩，凡聖同遵，行者雖在病臥，能得一禮覲不？努力自勵，此身心不可信也！或因此不起，脫就後世，隨業受生，知趣何道；欲更聽戒，寧復聞乎？」如是隨時引接。餘僧不來，並準此喻。

Dharma Master Lingyu's Monastic Proclamation says: Monasteries of monks must not keep female kappiyakārakas, which ruins the monks' pure conduct. Even if no offense is currently committed, it causes those who are not yet free from desire to remain attached to female forms. The sūtras themselves bear clear witness: hearing a voice through a wall, the mind defiles the pure precepts; how much more so with lifetime service—it is sure to lead to committing a grave offense. This is entirely inappropriate. In the Mahāsāṃghika-vinaya: Monks who obtain a female kappiyakāraka are not permitted to accept her; the same applies to nuns who obtain a male kappiyakāraka. In recent times, in various places, many bhikṣus who have returned to the laity or suffered expulsion did so because of this transgression, which all originated from this. They do not know how to protect the net of the Dharma-saṃgha and eliminate defiled spheres of experience; instead they retain defilement and abandon purity, so their saṃsāra will have no end. Furthermore, buying and selling male and female servants, cattle, horses, and animals involves the same concerns of confinement, offering no mutual growth or benefit; ultimately this becomes worldly vulgarity, not touching any share of the path. For nunneries, the reverse of the monks' case is understood. Sometimes men are hired for odd jobs, and the nuns personally supervise them; this swiftly ruins pure conduct, and the Dharma will perish before long. The storerooms and kitchens of monasteries are mostly not consecrated as pure; the monastic and lay mingle indiscriminately, and purity and impurity are confused. When a monastery has been established for a long time without disciplinary instruction from the directors, if they suddenly hear of establishing purity, their ears are perplexed and their minds startled. Is this not because masters, monks, and elders wrongly occupy pure dwellings, leading the younger generation and jointly opening the evil destinies? Or they keep cats and dogs expressly intended to kill mice, and use ox goads, horsewhips, halters, hobbles, muzzle-baskets, and stakes. All such items belong to non-restraint. The Saṃyuktābhidharmahṛdaya says: Non-restraint is constituted by a continuous flow. The Upāsaka-śīla-sūtra and Tattvasiddhi-śāstra say: If one receives non-restraint, one loses the good precepts. Nowadays, monasteries keep cats and dogs, and intend to do so for the rest of their lives; how could this not be non-restraint? If the entire assembly keeps them together, the entire assembly is without precepts. The Mahāsaṃnipāta-sūtra has the saying: Those without precepts and those who break precepts fill Jambudvīpa. Or, Buddha halls, stūpas, and shrines are not maintained and adorned; bhikṣus are arrogant, trampling on what is contrary to the Dharma; laughing loudly, they commit breaches of deportment; gathering in talk at the temple gate, they do not assemble at the proper time. They personally destroy the true Dharma, and externally give rise to worldly slander. All this is caused by the elders and three teachers, leading to the destruction of the Dharma. If performing the standard rite of upoṣadha recitation, observe it constantly every half month; whenever the morning of recitation arrives, have the monastery administrator check the monastic assembly to see who is present and who is absent. How many are healthy and how many are sick? How many can be helped to come? How many can send their chanda? Knowing this, have the stūpas and shrines dusted and wiped, and sweep and sprinkle the monastery courtyard, as described in the “Rules for Upoṣadha Recitation”. Before striking the wooden mallet, the master of the assembly and the elder should personally inspect the chambers room by room; regarding the sick, they should guide and encourage them with skillful means, saying: 'The assembly's pure poṣadha is observed by both ordinary beings and nobles. Although you lie sick, practitioner, can you come and pay obeisance once? Strive to exert yourself! This body and mind cannot be trusted! Perhaps you may not rise from this, and if you suddenly pass to the next life, taking birth according to your karma, who knows to which destiny you will go? If you wish to hear the precepts again, will you ever hear them?' In this way, they guide and receive them according to the circumstances. Those other monks who do not come should all be admonished based on this example.