四分律刪繁補闕行事鈔 3.392

3.392

初中，《僧祇》：七歲解知好惡者，應與出家；八十、九十太老，過七十臥起須人，不聽度；若能修習諸業，聽出家。若太老太小，已出家不應驅出，比丘越悔。《央掘經》：老母求佛出家，佛以偈止：「汝今年衰老，出家時已過；但當深信心，以法自穌息。」淨飯王求佛出家，律中佛言：但觀無常諸行，足以得道，不須出家。《智論》云：若二根、無根者，毘尼中，以無得道根故，不得出家。失男女相，其心不定，結使多，智惠淺薄故。大乘中，無所不容；但以其心邪曲，難可拔濟；如稠林曳曲木故，不得入佛法中。《善見》：欲燒寺者，聽不白父母，得度出家。《五百問》云：父母王法，不聽盜度，犯重。此謂教化示導，令棄背課役故；如論中，得度，違王教，吉羅；自來者，得。又云：若賊捉比丘賣，後來投比丘；初時得，經主不得；若主賜姓放出，經無正文。《僧祇》：欲新出家者，先說苦事，謂一食、一住、一眠、少飲食、多學問。言能不？答可者，方得受之。《四分》：不得畜二沙彌，若畜者，須乞；畜眾具德，如度人法中。《祇》中：不得畜眾多沙彌，聽一，極至三人。若大德比丘，多人與兒令度，苦勸與人，猶故不從，遣與餘人，得自教詔。有三品：從七歲至十三，名驅烏沙彌；從十四至十九，名應法沙彌；從二十至七十，名字沙彌。《五百問》云：若出家已，後盜本家中物，犯棄。何以故？初出家時，一切捨，非己物。本伏藏、本債息亦同。

First: The Mahāsāṃghika-vinaya states: 'One who is seven years old and understands good and bad should be allowed to leave home. Those who are eighty or ninety are too old; beyond seventy, if they require others to lie down and get up, they are not permitted to be ordained. If they can cultivate the various practices, they are permitted to leave home. If they are too old or too young but have already left home, they should not be expelled; [if one does,] the bhikṣu commits an offense of transgression (duskṛta).' The Aṅgulimālīya-sūtra states: An old mother asked the Buddha to leave home, and the Buddha stopped her with a verse: 'Your years are now frail and old, / The time for leaving home has already passed; / You should only have deep faith, / And revive yourself through the Dharma.' When King Śuddhodana asked the Buddha to leave home, the Buddha said in the Vinaya: 'Merely contemplating the impermanence of all formations is sufficient to attain the path; you need not leave home.' The Dàzhìdù lùn states: 'Those with two faculties or without faculties are not allowed to leave home in the Vinaya because they lack the capacity to attain the path. Having lost the characteristics of male and female, their minds are unstable, their fetters are numerous, and their wisdom is shallow. In the Great Vehicle, nothing is not accommodated; however, because their minds are devious and crooked, they are hard to rescue; just as one cannot drag crooked wood through a dense forest, they cannot enter into the Buddhadharma.' The Samantapāsādikā states: 'One who intends to burn down a monastery is permitted to be ordained and leave home without informing his parents.' The Wǔbǎi wèn states: 'If one steals and ordains someone against the laws of parents or king, it is a grave offense.' This refers to instructing and guiding someone so as to make him abandon and evade taxes and corvée; as in the treatise: if one ordains him, it violates the royal decree and is a duṣkṛta; if he comes on his own, it is permitted. It also says: 'If a thief captures a bhikṣu and sells him, and he later comes to take refuge with a bhikṣu: at first it is permitted, but once the master is involved, it is not permitted; if the master grants him a surname and releases him, there is no canonical text on this.' The Mahāsāṃghika-vinaya states: 'To one who wishes newly to leave home, first speak of hardship: namely, eating once, dwelling in one place, sleeping once, little food and drink, and much study. Ask: "Can you do this or not?" Only if he answers affirmatively may one accept him.' The Dharmaguptaka Vinaya states: 'One must not keep two śrāmaṇeras; if one keeps them, one must request permission.' The qualities for keeping a retinue are as in the ordination procedures. The Mahāsāṃghika-vinaya states: 'One must not keep numerous śrāmaṇeras; one is permitted, at most up to three persons. If many people give their sons to a venerable bhikṣu to ordain, and though he bitterly urges them to give them to others they still do not comply, he may send them to other people and may personally instruct them.' There are three grades: from seven to thirteen years old, called a crow-scaring śrāmaṇera; from fourteen to nineteen, called a śrāmaṇera conforming to the Dharma; from twenty to seventy, called a nominal śrāmaṇera. The Wǔbǎi wèn states: 'If after leaving home one steals items from one's original family, one commits a defeat (pārājika). Why is this? Because when first leaving home, one renounced everything; they are not one's own property. The same applies to original hidden treasures and original interest on debts.'