四分律刪繁補闕行事鈔 1.472

1.472

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.