四分律刪繁補闕行事鈔 2.39

2.39

四具緣不同。若論末代，唯論羯磨一受；必藉因託緣，便能長立。其受緣相，如上卷一門；但受是比丘大綱，佛法根本，更略標舉。依《毘尼母》論云，具五緣：一和尚如法。二兩阿闍梨如法。並謂弟子見聞無破戒事，堪為師義，是得戒限。三七僧清淨。謂受者三根無染，通望十師，彼此見聞疑中，無非法者，方得成受；片有三根，境非足數，心不具法，了了知非，故受不成。四羯磨成就者。論中云：若言語不具，前後不次，說不明了，並不成受。五眾僧和合，與欲。若有別眾之相，如〈足數〉法中所明，受亦不得。又云：若在家受五戒八戒乃至十戒，隨毀破一重；如此人者，後出家不得戒，不得作和尚，即十三難中初難攝。餘十二難同。《薩婆多》云：若受五戒，破其重者，後捨五戒，更受五八十具戒等，并禪無漏戒，一切不得；乃至破八戒中重者，不得如前。《毘尼母》云：不就戒場外，更不結大界，直結小界，不得受具。今有無難因緣，結小界受，亦是非法。《多論》又云：若殷重心，則有作與無作；輕浮心者，不發無作。又如受後具持，可是願行相應，依論得戒；有受無持，但有空願，無行可副，則不得戒。故律云：共比丘同戒也！以受持同故，可有得戒、犯戒之人；反上則無戒，亦不犯也。《多論》問云：羯磨竟時，為善心得？為不善心，乃至無心得？答：通是得戒。若爾，何故律云：瞋恚睡狂，如是等人，不名受具？答云：作白之時，具上四心，不名得戒；羯磨已後，方有四心，皆是得限。前善心不得者，謂汎緣餘善，無心緣戒，又不類餘無心也！

Fourth, differences in fulfilling the requisite conditions. If we speak of the degenerate age, upasampadā is conducted solely through a single karman; it must rely on causes and depend on conditions, and then it can be permanently established. The characteristics of the conditions for upasampadā are as in the section in the preceding fascicle; but upasampadā is the great guideline for bhikṣus and the root of the Buddha's teachings, so they are briefly set forth again. According to the Vinayamātṛkā, five conditions are complete: First, the upādhyāya is in accordance with the Dharma. Second, the two ācāryas are in accordance with the Dharma. Both mean that the disciple has neither seen nor heard of any broken precepts on their part, and that they are capable of fulfilling the role of teachers; this is the limit for obtaining the precepts. Third, the seven monks are pure. This means that the candidate is undefiled in the three roots [of seeing, hearing, and suspecting], and looking comprehensively to the ten masters, among what is seen, heard, or suspected on both sides, there is nothing contrary to the Dharma, and only then is the upasampadā achieved. If there is even a fraction of the three roots [of suspicion], if the individuals do not make up the required number, if the mind does not possess the Dharma, or if one clearly knows of wrongdoing, then the upasampadā is not achieved. Fourth, the karman is accomplished. The treatise says: If the words are incomplete, the order is out of sequence, or the recitation is indistinct, the upasampadā is not achieved in any of these cases. Fifth, the saṃgha is in harmony and gives its chanda. If there is an indication of a separate saṃgha, as explained in the section on "Making Up the Number," upasampadā is also not obtained. It also says: If, while living at home, one took the five precepts, eight precepts, or even ten precepts, and broke any one grave precept, such a person later going forth cannot obtain the precepts and cannot serve as an upādhyāya; this is subsumed under the first impediment of the thirteen impediments, and the other twelve impediments are the same. The Sarvāstivāda says: If one took the five precepts and broke a grave one, and later relinquishes the five precepts to receive the five, eight, ten, full precepts, or the dhyāna and taintless precepts again, none of them will be obtained at all; even breaking a grave one among the eight precepts results in the same inability as before. The Vinayamātṛkā says: If, instead of going to the precept platform outside, one does not demarcate a great sīmā and simply demarcates a minor sīmā, one cannot receive the full precepts. Now, if without any incident or cause one demarcates a minor sīmā and receives them, this too is contrary to the Dharma. The Sarvāstivāda-vinaya-vibhāṣā also says: If one has a profound mind, then there are manifest and non-manifest [precepts]; one with a frivolous mind does not generate the non-manifest. Furthermore, if after receiving them one observes them fully, this can be considered the harmony of aspiration and practice, and according to the treatise one obtains the precepts; if one receives them without observing them, having only an empty aspiration unmatched by practice, one does not obtain the precepts. Therefore, the Vinaya says: "sharing the same precepts with the bhikṣus!" Because receiving and observing are the same, there can be persons who obtain the precepts and persons who violate the precepts; contrary to the above, there are no precepts, and neither is there violation. The Sarvāstivāda-vinaya-vibhāṣā asks: When the karman is completed, is it obtained with a wholesome mind, an unwholesome mind, or even a mindless state? It answers: Universally, the precepts are obtained. If so, why does the Vinaya say: "Those who are angry, sleeping, or mad—such persons are not called having received the full precepts"? The answer states: At the time the motion (jñapti) is made, if one possesses the above four states of mind, one is not called having obtained the precepts; only if one has the four states of mind after the karman is one within the limit of obtaining. The previous case of not obtaining with a wholesome mind refers to generally dwelling on other wholesome things without the intention directed toward the precepts, which is also not comparable to other mindless states.