[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) › 1.472 # 四分律刪繁補闕行事鈔 1.472 四分律刪繁補闕行事鈔 1.472 - **Language:** Classical Chinese ### [1.472](https://indike.org/pramana/in.bauddha.taisho.1804.1.472) 九明問答法。彼當準上誦之，至未受具戒者出，諸沙彌等隨次而出，儀式如〈別法〉中。不來者說欲，如前〈欲法〉；若無者，維那互跪答云：「無說欲者。」又云：「誰遣比丘尼來請教誡？」彼受尼囑者起，至僧中禮已，互跪合掌言，如《五分》法云：「大德僧聽！某寺尼眾和合，僧差比丘尼某甲，半月半月頂禮大德僧足，求請教誡尼人。」三說已。至上座前，長跪曲身合掌云：「大德慈悲！能教授比丘尼不？」答云：「年老無德。」乃至二十夏來，並須委問；不過下座，以無別德可明。若無者，還至上座前云：「遍問年德，並辭不堪。」上座云：「諸大德等，何啻堪任持，由惜自業故辭請耳！」若明日尼來請可不，當依《五分》云：「此無教誡尼人，又無善說法者。雖然，上座有教勅尼眾：『（《僧祇》云）當勤精進，如法修道，謹慎莫放逸！』」（上且出一兩律文，示相貼合；餘者並有明據，不具出之。讀此一部之文，上下方練。）彼受囑者復本座。尼明日來，依命傳告。若廣說法，時希故略。說戒者云：「僧今和合，何所作為？」維那互跪答云：「說戒羯磨！（不得云，布薩說戒；以言通用，不了彼此。）」維那復本座已，然後羯磨作白。不得未至座所便作，以坐立不同，即是別眾。此事往往有之；上座不教，致令僧眾，俱同非法。然處眾首，是非須知；不得低頭合眼，不知法網；示一律儀，永成常準。故《僧祇》中，說戒說法，並有上座法（云云）。 > Ninth, explaining the method of questions and answers. He should chant according to the above. Coming to 'Those who have not received the full precepts, depart,' the śrāmaṇeras and others depart in sequence, the ceremonial protocol being as in the 'Specific Procedures'. For those who did not come, their chanda is declared, as in the preceding 'Procedures for Chanda'; if there are none, the karmadāna kneels on one knee and answers: 'There are none declaring chanda.' Furthermore, \[the reciter\] says: 'Who has sent a bhikṣuṇī to come and request instruction and admonition?' The one who received the bhikṣuṇī's commission rises, goes into the midst of the saṃgha, bows, kneels on one knee with palms joined, and speaks according to the method of the Pañcavargika: 'May the venerable saṃgha listen! The bhikṣuṇī assembly of such-and-such monastery is in harmony; the saṃgha has appointed bhikṣuṇī so-and-so, every half-month, to bow her head to the feet of the venerable saṃgha, requesting one who will instruct and admonish the bhikṣuṇīs.' Having spoken this three times, he goes before the sthavira, kneels upright, bows his torso, joins his palms, and says: 'May the venerable one be compassionate! Are you able to teach the bhikṣuṇīs or not?' He replies: 'I am aged and lacking in virtue.' Down to those of twenty varṣās, all must be inquired of in detail; one does not go past the lowest-seated, because there is no distinct virtue to be demonstrated. If there is no one, he returns before the sthavira and says: 'I have inquired of all those of senior age and virtue, and all have declined as incapable.' The sthavira says: 'How could the venerable ones be merely capable of undertaking it? It is only out of cherishing their own practice that they decline the request!' If the bhikṣuṇī comes tomorrow to inquire whether it is granted or not, one should say according to the Pañcavargika: 'Here there is no one who instructs and admonishes the bhikṣuṇīs, nor is there anyone who preaches the Dharma well. Even so, the sthavira has an order for the bhikṣuṇī assembly: (The Mahāsāṃghika states:) "You should be diligent and zealous, cultivate the path according to the Dharma, and be careful not to be negligent!"' (Above, one or two Vinaya passages have been cited for the time being to show how they correspond; the rest all have clear evidence, but are not cited in full. Only by reading the text of this entire work from beginning to end will one become thoroughly versed.) The one who received the commission returns to his original seat. When the bhikṣuṇī comes tomorrow, one conveys the order accordingly. As for preaching the Dharma at length, this is omitted because the occasion is rare. The precept-reciter says: 'The saṃgha is now assembled in harmony; what shall it do?' The karmadāna kneels on one knee and replies: 'Recite the precepts through karman! (One must not say "upoṣadha precept-recitation", because the terms are used interchangeably and fail to distinguish one from the other.)' Only after the karmadāna has returned to his original seat is the proclamation made for the karman. It must not be performed before he has reached his seat, for difference in sitting and standing constitutes a divided assembly. Such incidents often happen; because the sthaviras do not instruct, it causes the assembly of monks to collectively act contrary to the Dharma. Yet, occupying the head of the assembly, one must know right from wrong; one must not lower one's head and close one's eyes, ignorant of the network of the Dharma. Presenting this single Vinaya deportment, it shall forever become a regular standard. Therefore, in the Mahāsāṃghika, for reciting the precepts and preaching the Dharma, there are both procedures for the sthavira, and so forth. > — English (machine translation) (machine translation) - [Previous: 1.471](https://indike.org/pramana/in.bauddha.taisho.1804.1.471) - [Next: 1.473](https://indike.org/pramana/in.bauddha.taisho.1804.1.473) - [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.1.472) — English, machine translation ## Linked texts (1) - [四分律比丘戒本](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.pratimoksa.dharmaguptaka*zh-buddhayasas.1.10) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1804.1.472](https://indike.org/pramana/in.bauddha.taisho.1804.1.472) · Pramāṇa