四分律刪繁補闕行事鈔 1.396

1.396

《五分》：諸比丘度截手脚耳鼻、截男根頭、挑眼出、極老無威儀、極醜，一切毀辱僧者，皆不得度；若已度，得戒。或有先相嫌，以小小似片事作留難，似瞎、似跛、似短小、父母不聽等，作難者，吉羅。《僧祇》云：盲者，若見手掌中文，若雀目；聾者高聲得聞；躄者捉屐曳尻行；鞭瘢若凸凹，若治與皮不異，得；印瘢人破肉，已用銅青等，作字獸形；侏儒者，或上長下短、下長上短。一切百遮，不應與出家；若已出家，不應驅出，僧得越罪。準此諸遮，皆言不應，得罪。下文復云：是謂不名受具足，一一皆言不應驅出。是中清淨如法者，名受具足；不名者，總結師罪，何妨有得、不得者。如瘂等若有輕遮，不障戒者，故言清淨共住如法。文云：瘂者，不能語，用手作相。又云：遣書、舉手作相、不現前，如是等不名受。前瘂者文中，不應驅出，作沙彌也。《十誦》、《伽論》云：瘂、聾人，不名受具；若聾，聞羯磨聲，得受。

The Pañcavargika-vinaya states: If bhikṣus ordain someone whose hands, feet, ears, or nose have been severed, whose glans of the male organ has been cut off, whose eyes have been gouged out, who is extremely old without deportment, extremely ugly, or anyone who brings disgrace upon the saṃgha, none of them should be ordained; if they have already been ordained, they obtain the precepts. Some, having prior mutual dislike, make obstructions based on slight, trivial matters, such as being partially blind, partially lame, short of stature, parents not consenting, and so forth; those who make such impediments incur a duṣkṛta. The Mahāsāṃghika-vinaya says: As for the blind, if one can see the lines in the palm of one's hand, or has night blindness; if the deaf can hear loud voices; if the crippled walks by holding clogs and dragging his buttocks; if whip scars are raised or indented, but if treated they do not differ from the skin, it is permissible; branded persons whose flesh was broken and characters or animal figures were made with verdigris and the like; dwarfs, whether long above and short below, or long below and short above. For all the hundred disqualifications, one should not grant them departure from the household; if they have already gone forth, they should not be expelled, and the saṃgha incurs an offense of transgression. According to these disqualifications, it is consistently said that one should not do so, and that one incurs an offense. A later passage also says: 'This is not called receiving full ordination,' yet each also says that they should not be expelled. Among them, those who are pure and in accordance with the Dharma are called having received full ordination; for those who are not so called, it summarizes the offense of the master—why would this preclude cases of both obtaining and not obtaining? Just as with the mute and so forth, if there is a light disqualification that does not obstruct the precepts, it is therefore said to be pure and dwelling together according to the Dharma. The text says: As for the mute, who cannot speak and uses hand gestures. It also says: Sending a letter, making gestures with hands, or not being present—such as these are not called receiving [the precepts]. In the earlier text on the mute, he should not be expelled, but made a śrāmaṇera. The Daśādhyāya-vinaya and the Vinayasaṃgraha say: Mute and deaf persons are not called having received full ordination; if a deaf person hears the sound of the karman, he may receive it.