四分律刪繁補闕行事鈔 1.374

1.374

First, regarding requesting the upādhyāya: because he is the root of attaining the precepts. If without this person, there is no way to inherit the training; lacking guidance, there is no mutual growth, so one must request him. The Samantapāsādikā states: 'Because people did not make a request, they committed many unlawful acts; when the masters reproached them, they retorted: "Who requested the Venerable to be my upādhyāya?" The Buddha accordingly instituted it. If one does not request, one does not attain [the precepts]; conferring them on such a person incurs an offense.' The Four-Part Vinaya's method of requesting does not mention being in a secluded place away from the saṃgha. Logically, requesting in advance in a separate place—how does that harm the overall principle? Now, as for doing so within the assembly: the Daśādhyāya-vinaya states: 'Let the candidate first enter the saṃgha, instruct him to bow with head to the ground at the feet of each monk in sequence, and only then request him.' The Mahāsāṃghika-vinaya states: 'Now seeking an upādhyāya from the Venerable, and so forth.' The Pañcavargika-vinaya states: 'When requesting the upādhyāya, hold his feet with both hands.' One should fully practice as above. Arriving before the upādhyāya, a bystander instructs him: 'The reason for requesting an upādhyāya is that he is the root of attaining the precepts, the refuge to which one turns.' After saying various things according to the candidate's capacity: 'Presumably you do not understand how to state it yourself, hence I instruct you!' The text states: 'Venerable, attentively consider me! I, so-and-so, now request the Venerable to be my upādhyāya. May the Venerable act as my upādhyāya. Depending on the Venerable, I am able to receive the full precepts. Out of compassion! (Spoken three times.)' The Mahāsāṃghika-vinaya states: 'After three requests in the assembly, the upādhyāya should speak, inspiring joy in his mind.' The Four-Part Vinaya states: 'He replies: "It is well! I shall instruct you; be pure, do not be indolent!" The disciple replies: "I shall uphold it upon my head!"' Further below in the text there are ten kinds of response methods. Question: 'During the śrāmaṇera precepts, one already requested [the preceptor]; why request again now?' Answer: 'Because there may be changes and one does not use the original master; also, requesting at the time of a śrāmaṇera was when first arriving to receive the ten precepts, whereas now the śrāmaṇera is receiving the full precepts, so the rites of reception are different; or perhaps the upādhyāya lacks virtue and is unfit to embrace the candidate. Therefore, one makes a request for each of the two.'