[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) › [四分律刪繁補闕行事鈔](https://indike.org/pramana/in.bauddha.taisho.1804) › 1.386 # 四分律刪繁補闕行事鈔 1.386 四分律刪繁補闕行事鈔 1.386 - **Language:** Classical Chinese ### [1.386](https://indike.org/pramana/in.bauddha.taisho.1804.1.386) 三賊心受戒者。律中為利養故，輒自出家。若未出家者，未受，不應受；已受，得戒。曾經說戒羯磨，已受者滅擯。《四分》云：若至一人二人三人眾僧所，共羯磨說戒，皆滅擯。義詳，共一人作對首眾法，皆成障戒。如說戒自恣等法，必聽眾法心念，亦成難攝。若對他三人已下對首法，四人已上餘和合法，不秉羯磨，皆不成難。《善見》云：三種偷形：一者無師自出家。不依大僧臘次，不受他禮，不入僧法事，一切利養不受。二偷和合者。有師出家，受十戒，往他方；或言十夏，次第受禮，入僧布薩一切羯磨，受信施物。三二俱偷者，可知。若偷形者，不經法事，不受禮施，為飢餓故，若欲出家，受戒者得（下二不合）。《五百問》云：沙彌詐稱大道人，受比丘一禮拜，是名賊住難。《四分》中但言賊住難者，謂共羯磨說戒，不說聽聞不聞及愚癡因緣等。依如《僧祇》。若沙彌作是念：說戒時論說何等，即盜聽之。若聰明記得初中後語者，不得與受戒；若闇鈍或緣餘念，不記初中後者，得受具。若凡人，自出家著袈裟，未經布薩等者，得受；反之不得。《摩得伽》云：不自知滿二十而受具，後知不滿者，若經僧布薩羯磨，是名賊住。《四分》疑惱戒云：若年不滿，作法不成受者，有知者語令識之，後更受戒。《十誦》云：比丘尼如法捨戒，若更受者，不得。即名賊住難。 > Third is receiving the precepts with the intent of a thief. In the Vinaya, for the sake of profit and sustenance, one abruptly leaves the household on one's own. If one has not yet gone forth: if one has not received \[the precepts\], one should not receive them; if one has already received them, one obtains the precepts. If one has participated in an upoṣadha recitation or karman, one who has already received them is expelled. The Dharmaguptaka Vinaya says: If one goes to where one person, two persons, three persons, or the saṃgha are, and performs karman or upoṣadha recitation together with them, in all cases one is expelled. Examining the meaning: if one performs a face-to-face act of the saṃgha with one person, these all constitute obstacles to the precepts. Like the rituals of upoṣadha recitation and pravāraṇā, if one necessarily listens to the saṃgha's rites and mental affirmations, these are also included among the impediments. If it is a face-to-face rite with three or fewer other persons, or any other harmonious rite with four or more persons without conducting a formal karman, none of these constitute an impediment. The Samantapāsādikā says: There are three kinds of stealing the monastic appearance: First is going forth on one's own without a master, not following the seniority of the fully ordained monks, not receiving greetings from others, not participating in the ritual acts of the saṃgha, and not receiving any profit or sustenance. Second is stealing the harmony of the saṃgha: having a master and leaving the household, receiving the ten precepts, one goes to another place; or claiming ten summer retreats, one receives greetings in order, enters the saṃgha's poṣadha and all karman rituals, and receives the offerings of donors. Third is stealing both, which is understood. If one merely steals the monastic appearance, does not undergo ritual acts, does not receive greetings or alms, and did so on account of hunger, if he wishes to go forth and receive the precepts, he may obtain them (the latter two may not). The Five Hundred Questions says: If a śrāmaṇera falsely claims to be a great practitioner and receives a single prostration from a bhikṣu, this is called the impediment of living as a thief. In the Dharmaguptaka Vinaya it merely mentions the impediment of living as a thief, meaning performing karman and upoṣadha recitation together, without speaking of whether one actually heard it or not, or reasons such as ignorance. According to the Mahāsāṃghika-vinaya: If a śrāmaṇera thinks, 'What is discussed during the upoṣadha recitation?' and secretly listens to it: if he is intelligent and remembers the beginning, middle, and concluding words, one must not confer the precepts upon him; if he is dull or distracted by other thoughts and does not remember the beginning, middle, and end, he may receive full ordination. If an ordinary person goes forth on his own and wears the kāṣāya, but has not yet undergone poṣadha and so forth, he may receive them; in the opposite case, he may not. The Mātṛkā says: If one did not know that one had reached twenty years of age and received full ordination, and later discovers one was not of age, if one has undergone the saṃgha's poṣadha and karman, this is called living as a thief. The Dharmaguptaka Vinaya's precept on tormenting \[with doubts\] says: If one was under age and the ritual was invalid so that one did not receive \[the precepts\], one who knows should tell him to realize it, and afterwards he receives the precepts again. The Daśādhyāya-vinaya says: If a bhikṣuṇī relinquishes the precepts according to the Dharma and receives them again, she cannot obtain them. This is designated as the impediment of living as a thief. > — English (machine translation) (machine translation) - [Previous: 1.385](https://indike.org/pramana/in.bauddha.taisho.1804.1.385) - [Next: 1.387](https://indike.org/pramana/in.bauddha.taisho.1804.1.387) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1804.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.386) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1804.1.386](https://indike.org/pramana/in.bauddha.taisho.1804.1.386) · Pramāṇa