四分律刪繁補闕行事鈔 1.370

1.370

第五事成究竟。始從請師，終至白四，九法往來，片無乖各；界非別眾，僧無不足，羯磨無非，受者心至，則成受也。與上相違，則成非法。今引文證。《母論》云：五緣得成：一和尚如法，二二阿闍梨如法，三七僧清淨，四羯磨成就，五眾僧和合與欲。《多論》云：若受者，在家受五戒、八戒，出家受十戒；隨五戒破一重，受八戒不得，乃至不得受具足，及作和尚；即十三難中初難攝。必有受者，前準上緣，必不堪任，聖教不許。

Fifth, ultimate accomplishment of the matter. Beginning from requesting the preceptors down to the fourfold karman with motion, the nine rites proceed back and forth without the slightest discord; the boundary is not a separate saṃgha, the saṃgha is not deficient, the karman is without error, and the mind of the recipient is earnest; then upasampadā is accomplished. If it contradicts the above, it becomes unlawful. Now I cite textual proof. The Vinayamātṛkā states: 'Five conditions bring accomplishment: 1. The upādhyāya is in accordance with the Dharma; 2. The two ācāryas are in accordance with the Dharma; 3. The seven monks are pure; 4. The karman is accomplished; 5. The assembled saṃgha is harmonious and has granted chanda.' The Sarvāstivāda-vinaya-vibhāṣā states: 'As for the recipient, if at home one received the five precepts or the eight precepts, and upon going forth received the ten precepts; if one breaks one of the grave precepts among the five precepts, one cannot receive the eight precepts, down to being unable to receive the full precepts and serve as an upādhyāya; that is subsumed under the first impediment among the thirteen grave impediments.' If there is a recipient who, based on the above conditions, is surely unfit, the noble teaching does not permit it.