中天竺舍衛國祇洹寺圖經 2.19

2.19

阿難如問次第，答曰：「最初成道，於鹿野苑中度五拘倫，便說法。」答：「戒壇初上集佛，諸佛之中須彌登王最為長宿。釋迦佛問：『往古諸佛何方法教諸比丘登壇、布薩？用何作籌登壇？』如上往古諸佛布薩之時，金剛為籌。比丘用於香水，欲令持戒心如金剛智，一一簡擇煩惱惡覺，令絕滅故。籌相者，當用檀等諸香木作之。內外寶者，竹草中空皆不可作。又不得畫繪及以漆塗，為損眾生，迦之飾好，應以素函盛之。籌極長，如佛一搩手半，短者一搩手。說戒之前，當先悔過。對手懺已，維那差一好音比丘誦《遺教經》，諸比丘各䠒跪聽，如對法佛。自前誦已，維那方營說戒。眾具先洗足，香水洒地，勿作聲，然始出籌，至上座前。上座受已，維那灌水，上座浴籌，先以清水，次以香湯，淨巾拭乾，勿令有聲及以為地。（若作聲者，惱諸鬼神。籌墮地者，損地居眾生，亦損比丘。魔王聞籌聲者，及聞墮皆大歡喜，惱亂比丘，亦害令死也。）是故說戒時，比丘寂靜，不得亂語，當念世間無常，早出生死。維那執籌，至檄所立，鳴槌唱沙彌入，令誦五德十數已，方如常唱白。或誦〈戒序〉已，唱沙彌出，依法誦戒竟，維那又命經師令誦《遺教》了，方散。」又答：「最初受戒，善來鹿五拘倫於鹿苑中白四羯磨。於竹園迦蘭陀精舍為狗睒彌國難提比丘，有一犯重比丘在十僧數，難提受已，白佛：『為得戒否？』佛問沙彌：『未受戒時知彼犯不？』答：『知。』佛言：『不得戒，不知者得。』佛為難提於祇洹戒壇，集僧更受。」又答：「戒塔土之與沙，任時得作。」又答：「尼受，先無尼者，僧獨得受。若後尼至，進二部僧更為重受。僧尼足數，離見聞疑，得充為用。」如是次第。阿難答竟，池水還出，色白如乳，然失乳味，以表佛法正法衰微，漸漸薄淡，如《涅槃》中如水乳譬。結集都了，大鍾寶臺飛上兜率，池之四周砌玉、銀沙龍王收去，水便枯竭。

Ānanda, following the sequence of the questions, answered: 'When he first attained enlightenment, he delivered the five Kaṇḍinas in the Deer Park, and then preached the Dharma.' He answered: 'When the Buddhas were first assembled on the ordination platform, among all the Buddhas, Sumerupradīparāja was the most senior. Śākyamuni Buddha asked: "By what method did the Buddhas of the past instruct the bhikṣus to ascend the platform and perform the poṣadha? What was used as tallies to ascend the platform?" As above, when the Buddhas of the past performed the poṣadha, vajra was used for the tallies. The bhikṣus used them in fragrant water, wishing that the mind upholding the precepts be like vajra-wisdom, discerning each affliction and evil perception one by one so as to eradicate them completely. As for the appearance of the tallies, they should be made from sandalwood and other fragrant woods. Inner or outer gems, bamboo, and hollow grass must not be used. Moreover, they must not be painted or lacquered, lest living beings be harmed; to adorn them, they should be stored in plain boxes. The longest tally is one and a half of the Buddha's spans; the shorter is one span. Before the recitation of the precepts, one must first repent one's transgressions. After having confessed face-to-face, the karmadāna appoints a bhikṣu with a fine voice to recite the Scripture of the Bequeathed Teaching, and all the bhikṣus kneel on both knees to listen, as if before the Dharma Buddha. When he has finished reciting before them, the karmadāna then prepares the recitation of the precepts. The assembly must first wash their feet, sprinkle the ground with fragrant water, and make no noise; only then are the tallies brought forth to the front of the sthavira. When the sthavira has received them, the karmadāna pours water, and the sthavira bathes the tallies, first with clear water and next with fragrant decoction, wiping them dry with a clean towel, not letting them make any sound or fall to the ground. (If they make a sound, it troubles the ghosts and spirits. If a tally falls to the ground, it harms the beings dwelling on the earth and also harms the bhikṣus. If Māra hears the sound of a tally or hears one fall, he rejoices greatly, disturbs the bhikṣus, and also harms them unto death.) For this reason, during the recitation of the precepts, the bhikṣus must remain silent and must not speak disorderly words; they should contemplate the impermanence of the world and swiftly transcend birth and death. The karmadāna takes the tallies, goes to the bulletin board and stands, strikes the mallet, and calls the śrāmaṇeras to enter, having them recite the five virtues and ten items; only then does he make the usual announcements. Or after reciting the "Introduction to the Precepts", he calls the śrāmaṇeras to leave, finishes reciting the precepts according to the Dharma, and the karmadāna again commands the scripture master to recite the Bequeathed Teaching to completion, and only then do they disperse.' He also answered: 'Ordination was first received when the five "Come, bhikṣus!" Kaṇḍinas underwent the jñapti-caturtha-karman in the Deer Park. In the Kalandaka Bamboo Grove Monastery, for the bhikṣu Nandi of Kauśāmbī, among the ten monks there was one who had committed a grave offense. After Nandi had received ordination, he asked the Buddha: "Have I obtained the precepts or not?" The Buddha asked the śrāmaṇera: "Before receiving the precepts, did you know that he had committed the offense or not?" He replied: "I knew." The Buddha said: "You have not obtained the precepts; those who did not know have obtained them." For Nandi's sake, the Buddha assembled the Sangha at the Jetavana ordination platform to confer them again.' He also answered: 'As for the earth and sand of the precept stūpa, they may be made as circumstances permit.' He also answered: 'Regarding ordination for bhikṣuṇīs, if there are initially no nuns, the monks alone may confer it. If nuns arrive later, they must go before both assemblies of monks and nuns to receive it again. If the number of monks and nuns is sufficient, free from seeing, hearing, or suspicion, they can serve [to confer it].' Such was the sequence. When Ānanda finished answering, the water in the pool reappeared, white in color like milk, but it had lost the taste of milk, symbolizing that the True Dharma of the Buddha was waning and gradually growing thin and weak, like the parable of water and milk in the Mahāparinirvāṇa Sūtra. When the compilation was fully completed, the great bell and the jeweled tower flew up to Tuṣita, and the nāgarāja took away the jade paving and silver sand around the pool, whereupon the water dried up.