四分律行事鈔資持記 1.804

1.804

明得不中，初示四種總結之詞。彼文遮難，四結並同，唯以應驅不驅簡異。下文等者，如云若不稱和尚名，不稱受者名，不稱僧名，不名受具足；諸遮之下，皆有此語，餘三即是前科總括文也。是下，正簡。是中者，即指彼律辨遮中。初示兩結。彼律凡應法者，則名受具；如波離問佛，一和尚、一戒師、一眾，得並受不？佛言：如是二三人，亦得並受，是名受具足，餘皆例爾。若是遮者，則云不名受具足，若與出家者越毘尼；此語通含，故云何妨等。如下，引示有二，初明通得不得。又下，示一向不得。初中。瘂等者，等取盲聾，彼云盲者眼一切不見（此即不得）；若見掌中文，雀目，得與出家（此同如法）；聾者不聞一切聲（重者），若聞高聲得出家（輕者）；鞭瘢凸凹（重者），治與皮不異，得出家（輕者），彼律瘂中不示輕相；必取似能言者，例上盲聾，重輕兩別。清淨共住者，即指得與出家之語。上明通得。文云下，示不得。次一向不得中。遣書下，彼有遣印手字；今此合之，謂寄書受也。舉手作相者，無言求乞也；彼無舉手字，今加以助之。不現前者，身不至僧。如是等者，彼云：不問（不問遮難），前人不欲（無心受也），非法不和合，眾不成就，白不成就，羯磨不成就；若一一不成就，不名受具足。前下，覆點重者。盲聾等亦同。

Under 'clarifying whether one obtains [the precepts] or not': First, it shows the four phrases of general conclusion. In that text, for both impediments and disqualifying impediments, the four conclusions are all identical, distinguished solely by whether one ought to be expelled or not expelled. The text from 'The text below, etc.' refers to phrases like: 'If one does not state the preceptor's name, does not state the candidate's name, does not state the Sangha's name, it is not called receiving full ordination.' Beneath all the impediments, there is this phrase; the other three are the summarizing texts in the preceding heading. The text from 'This' down directly distinguishes them. 'Among these' points to within the distinction of impediments in that Vinaya. First, it shows the two conclusions. In that Vinaya, whenever it accords with the Dharma, it is called 'receiving full ordination'. For example, Upāli asked the Buddha: 'With one preceptor, one master of the precepts, and one assembly, may candidates receive ordination together or not?' The Buddha said: 'Likewise, two or three persons may also receive ordination together; this is called receiving full ordination.' The rest are all analogous. If it is an impediment, it says: 'It is not called receiving full ordination; if one gives them the going forth, it is a transgression of the Vinaya.' This phrase has an overarching meaning, hence it says 'what is to prevent', etc. The text from 'As follows' down cites and illustrates two points: first, clarifying those where one generally may or may not obtain them; the text from 'Moreover' down shows those where one unconditionally does not obtain them. In the first part: 'Mute, etc.' includes the blind and the deaf. That text says: 'A blind person whose eyes cannot see anything at all' (this means one does not obtain them); 'if one can see the lines on one's palm, or is night-blind, one may be given the going forth' (this is the same as according with the Dharma). 'A deaf person who cannot hear any sound at all' (severe case); 'if one can hear loud sounds, one may go forth' (minor case). 'Whip scars, raised or sunken' (severe case); 'if healed and not different from skin, one may go forth' (minor case). In that Vinaya, under the mute, it does not show minor marks; one must take those who seem able to speak, by analogy with the blind and deaf above, distinguishing severe and minor. 'Dwelling together in purity' refers to the statement that one may be given the going forth. The above clarifies generally obtaining them. The text from 'The text says' down shows not obtaining them. Next, under 'unconditionally not obtaining': Under 'sending a letter', that text has sending an imprint of a hand; now this combines them, referring to receiving ordination by sending a letter. 'Raising the hand to make a sign' means begging without words; that text lacks the words 'raising the hand', which are now added to assist the meaning. 'Not being present' means one's body does not arrive before the Sangha. Under 'such as these', that text states: 'not interrogating' (not asking about impediments and disqualifying impediments), 'the candidate having no desire' (having no intention to receive), 'not according with the Dharma, not being in harmony, the assembly not being accomplished, the motion not being accomplished, the karmavācanā not being accomplished; if any single one is not accomplished, it is not called receiving full ordination.' The text from 'The former' down reviews and pinpoints the severe cases; the blind and deaf are likewise the same.