四分律刪繁補闕行事鈔 2.39

2.39

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.