律戒本疏 1.74

1.74

二十一僧不差教戒比丘尼　世尊疲極不復教授。次令僧教授。至于臨終。六群比丘亦次教授。捨置教事而說非法。尼僧白眾。眾白佛。因是結戒。不羯磨差而教授者。一比丘一時教一尼一墮。多尼多墮。眾多比丘一時教一尼多尼亦如是。於後一時六群出界外。自相差。次差。次已還入界內。尼眾來時云僧差教。又置教事為惡如前。復重結戒。要備五德乃聽羯磨差教尼眾。何等五。一二十臘。若過二十。二具足持戒。若解威儀。三能頌解通二部戒。四正語說法。辯才清淨。五不犯十三事。不污三眾。三眾者六法尼沙彌沙彌尼也。凡污出家人其罪甚重。黃門二根皆由於斯。壞七寶塔猶輕。毀他戒身其罪過是。是故此人不堪教授。博以尼眾心不敬信。亦恐無慚愧。復起非法。雖已悔除猶故不應。若五德中一事不足差。則非差教者犯墮。成就五法已。已差而未僧中羯磨差。而未僧中羯磨差而便教授者犯墮。已羯磨差未語令教。教者突。已語未僧中語亦突。已僧中語而未問尼眾言。悉來集不。而便教者犯墮。以問而未說八敬法。便語同伴比丘。令說者亦犯突。已說八敬法而不語。令說亦犯突。

[Rule] Twenty-one: Exhorting and instructing nuns without saṃgha appointment. The World-Honoured One was extremely weary and no longer taught [the nuns]; he ordered the saṃgha to instruct them in turn. Toward the end [of the sequence], the ṣaḍvargika monks were also in turn to instruct them; they set aside the instructional matter and spoke of what is improper. The assembly of nuns informed the saṃgha, and the saṃgha informed the Buddha. For this reason, the precept was formulated: If one instructs without an appointment by formal saṃgha act (karman), then for one monk instructing one nun at one time, there is one pāyattika; for many nuns, there are many pāyattikas. For many monks instructing one nun or many nuns at one time, it is also like this. Later, at one time, the ṣaḍvargika monks went outside the boundary, appointed each other in turn, and having appointed each other, returned within the boundary. When the assembly of nuns arrived, they claimed the saṃgha had appointed them to instruct, yet they again set aside the instructional matter and did evil as before. [The Buddha] further formulated the precept again: only when endowed with five virtues is one permitted to be appointed by formal saṃgha act to instruct the assembly of nuns. What are the five? First, having twenty rains-retreats, or more than twenty. Second, fully maintaining the precepts and understanding the deportment. Third, being able to recite, understand, and penetrate the Vinaya of both divisions. Fourth, speaking the Dharma with right speech, pure in eloquence. Fifth, not violating the thirteen offenses and not defiling the three assemblies. The "three assemblies" are probationers (śikṣamāṇās), novice monks (śrāmaṇeras), and novice nuns (śrāmaṇerīs). Defiling a monastic is an extremely grave offense; eunuchs and hermaphrodites all result from this. Destroying a seven-jeweled stūpa is still light, but destroying another's body of precepts is a sin far greater than this. Therefore, such a person is not fit to instruct. Furthermore, the assembly of nuns would not revere or have faith in his mind, and one also fears that without shame or remorse, improper things would arise again; even if he has repented and eradicated it, he still should not [instruct]. If deficient in even one matter among the five virtues, appointing him is not an [authoritative] appointment; if he instructs, he commits a pāyattika. When endowed with the five dharmas, if he has been selected but not yet appointed by formal saṃgha act within the saṃgha, and proceeds to instruct, he commits a pāyattika. If appointed by formal saṃgha act but not yet directed to instruct, if he instructs, he commits a duṣkṛta. If directed, but not yet directed within the saṃgha, he also commits a duṣkṛta. If directed within the saṃgha, but before asking the assembly of nuns, "Are you all assembled?" he immediately instructs, he commits a pāyattika. If having asked, but before speaking the eight conditions of respect (garudharmas), he immediately tells his companion monk to speak them, he also commits a duṣkṛta. If having spoken the eight conditions of respect, he does not tell [the other] to speak, he also commits a duṣkṛta.