毘尼心 1.13.1

1.13.1

上法受戒（位在無學以上。 若人得阿羅漢。 即名受具足戒。 如來成道正覺證理究竟不從師悟故名自然得戒。 若弟子皆自誓受。 諸佛為證。 得法最勝故名上法受戒。 此中含於二。 自然及自誓）二善來受戒（位在須陀洹果以上。 此人乘宿善而來值佛出世間。 說四諦道成初果。 求哀出家。 聖命善來比丘即發具足故名善來受戒）三師法受戒（此是女人亦得須防恒果。 求哀出家。 如來為說八敬之法。 遣阿難傳授於彼。 令其遵奉大僧以為師範。 承旨項受即發具足故名善來受戒）四三語受戒（位在內凡以上。 此人值佛出世。 但聞而不見。 有一羅漢授與三歸。 便發具足故名三語受戒）五羯摩受戒（位通外凡已下。 此人善根微薄。 道心難發。 要假十僧作法成就。 方得具足故名羯摩受戒。 要須具六因緣。 乃得具足受戒。 一受戒人身無十三難。 二年滿二十。 三衣鉢具師僧眾滿如法清淨。 五在結界內不別眾勢分相。 及六一白三羯摩前後方便文辭具足）摩夷經中有十種受戒。 比丘有五種。 一上法。 二善來。 三三語。 四勅聽。 五羯摩。 尼亦有五種。 一正法。 二善來。 三師法。 四遣使。 五羯摩。 合為十種。 十誦律明十種受戒法。 一自然得戒。 謂佛無師自悟。 二自誓得戒。 謂大迦葉。 三見諦得戒。 謂拘隣等五比丘聞說四諦尋發具足。 四善來得戒。 謂耶舍等及如來一代善來所度者是。 何以故佛是法王自與受戒。 此等最後身比終不學地無常故。 五者三語得戒。 謂未制羯摩已前諸羅漢所度。 乃為受三歸即得具足戒。 六問答得戒。 亦名論義。 謂須陀耶沙彌年始七歲。 佛問其義。 一一答。 佛稱可聖心勅諸比丘與受具戒。 從問答為名。 故稱問答得戒。 因勅比丘故亦名勅聽得戒。 七者八敬得戒。 亦名八種。 亦云八尊師法。 亦云八不可過法。 謂大愛道及五百釋女求佛出家。 佛遣阿難授其八敬聽之出家。 從八敬為名。 故稱八敬得戒。 五分律云。 愛道從阿難受八法已。 歡喜頂受。 又語阿難為我白佛。 於八法中更乞願願聽。 比丘尼隨次大小禮比丘云。 何百歲尼禮新受戒比丘。 佛告阿難。 若我聽比丘尼隨次大小禮比丘者。 無有是處。 阿難聞已還報愛道。 愛道又言。 頂受尊敬歡喜奉行即名出家受具足戒　復白阿難。 是五百釋女今當云何更為我白佛。 佛言。 即聽大愛道為作和上。 在比丘十眾中。 白四羯摩受戒聽一時羯磨三人不得至四即得。 此則愛道一人得名八敬受戒。 五百釋女即羯磨受戒。 十誦亦如是。 若依如四分五百釋女亦皆八敬得戒。 八遣使得戒。 謂半迦尸尼顏容端政。 若出伽藍即有壞行留難。 聖者開聽差。 一比丘尼為使注大僧中代其乞戒。 故名遣使受戒。 九羯磨受戒。 謂十僧作法。 十邊地持律。 五人受大戒。 以邊地佛法創行。 僧徒希尠集之至難。 故大聖開聽五人受戒。 又四分云。 得阿羅漢者即名出家受具足戒。 此人得最勝法名為上法受戒。 故摩夷論云。 時有年不滿二十。 而受戒生疑問佛。 佛言。 聽教數胎中月及閏月猶不滿。 佛言。 此人得阿羅漢不。 答言。 得。 佛言。 此人名為上受具戒　又尼眾中女人曾出適年十二聽受大戒。 通此合有十二種受戒。 此十二種中自然得戒唯佛一人。 自誓得戒唯大迦葉一人。 見帝得戒局在拘隣五人。 善來得戒通及僧尼。 佛在時有佛滅度後更無善來受法。 三語得戒局在大僧未立羯磨已前聽。 立羯磨已後不聽。 問答得戒局在須陀耶沙彌。 若今末法中有須陀耶沙彌比類亦聽受戒。 八敬得戒唯局尼眾愛道一人。 不通餘者。 遣使得戒唯在尼眾半迦尸尼。 若今末代有如是比丘尼亦聽。 小小顏容不得也。 所以邊地五人得戒。 今邊方有佛法。 初行處皆悉開聽。

[First,] ordination by the supreme Dharma (the stage is at or above the non-learner [aśaikṣa]. If a person attains arhatship, they are forthwith termed to have received the upasampadā. The Tathāgata, having realized the Way to perfect awakening, verified the principle completely without awakening through a teacher; therefore, it is termed obtaining the precepts naturally. If a disciple, they each receive [them] by self-vow, with the Buddhas as witness. Because they attain the most supreme Dharma, it is termed ordination by the supreme Dharma. Herein are contained two: naturally and by self-vow). Second, ordination by "Come!" [ehibhikṣu] (the stage is at or above the fruit of the srotāpanna. This person, coming by virtue of past goodness, meets the Buddha appearing in the world. He expounds the Path of the Four Truths, and [the person] achieves the first fruit, begging piteously for pravrajyā. The Noble One commands, "Come, bhikṣu!" and the upasampadā arises immediately; therefore, it is termed ordination by "Come!"). Third, ordination by teachers' rules (this applies to women who also attain the fruit of srotāpanna and beg piteously for pravrajyā. The Tathāgata expounds the eight gurudharmas for her and sends Ānanda to transmit them to her, instructing her to venerate and serve the great Saṃgha as her model teachers. Receiving the instruction upon the crown of her head, the upasampadā arises immediately; therefore, it is termed ordination by [teachers' rules]). Fourth, ordination by the threefold statement (the stage is at or above the inner ordinary being. This person meets the Buddha appearing in the world, yet only hears of him without seeing him. An arhat confers the three refuges upon him, and the upasampadā then arises; therefore, it is termed ordination by the threefold statement). Fifth, ordination by karman (the stage extends down to outer ordinary beings and below. This person's wholesome roots are slight and weak, and the mind of the Way is hard to arouse. They must rely on ten monks performing the ritual to completion before they can obtain the upasampadā; therefore, it is termed ordination by karman. It is required to possess six causes and conditions before one can obtain upasampadā ordination: first, the candidate's body is free from the thirteen obstacles; second, the age is full twenty; third, robes and bowl are complete; [fourth], the quorum of monks is full and pure according to the Dharma; fifth, being within the boundary without discord among the assembly's factions; and sixth, the jñapti-caturtha-karman is complete in its preliminary expedients and wording). In the *Mātṛkā-sūtra* there are ten kinds of ordination. For bhikṣus there are five kinds: first, the supreme Dharma; second, "Come!"; third, the threefold statement; fourth, by royal command; fifth, by karman. For bhikṣuṇīs there are also five kinds: first, the correct Dharma; second, "Come!"; third, teachers' rules; fourth, sending an emissary; fifth, by karman. Together these make ten kinds. The *Daśabhāṇavāra-vinaya* explains ten kinds of ordination methods: 1. Obtaining ordination naturally, meaning the Buddha awakened by himself without a teacher. 2. Obtaining ordination by self-vow, meaning Mahākāśyapa. 3. Obtaining ordination by seeing the Truths, meaning the five bhikṣus including Kauṇḍinya, who, upon hearing the expounding of the Four Truths, immediately generated the upasampadā. 4. Obtaining ordination by "Come!", meaning Yaśas and others, as well as those delivered by "Come!" throughout the Tathāgata's entire lifetime. Why? Because the Buddha is the King of Dharma and personally gave them ordination; and because these in their final existence would never fall into the stage of learning or impermanence. 5. Obtaining ordination by the threefold statement, meaning those delivered by the various arhats before the karman was established, whereupon by receiving the three refuges they immediately obtained upasampadā. 6. Obtaining ordination by questions and answers, also called through debate; meaning the novice Sudāya, who was only seven years of age; the Buddha questioned him on the meanings, and he answered each one. The Buddha's noble mind was pleased, and he instructed the bhikṣus to give him the full ordination. Named after the questions and answers, it is therefore called obtaining ordination by questions and answers; because he instructed the bhikṣus, it is also called obtaining ordination by royal command. 7. Obtaining ordination by the eight gurudharmas, also called the eight kinds, also called the eight venerable teachers' rules, also called the eight dharmas that cannot be transgressed; meaning Mahāprajāpatī and the five hundred Śākya women who sought pravrajyā from the Buddha, and the Buddha sent Ānanda to confer the eight gurudharmas on her, permitting her to leave the household. Named after the eight gurudharmas, it is therefore called obtaining ordination by the eight gurudharmas. The *Mahīśāsaka-vinaya* states: Mahāprajāpatī, having received the eight dharmas from Ānanda, joyfully received them on the crown of her head, and further said to Ānanda: "Speak to the Buddha for me: among the eight dharmas, I further beg to make a wish—may it be permitted that bhikṣuṇīs pay homage to bhikṣus according to seniority, for how could a hundred-year-old bhikṣuṇī pay homage to a newly ordained bhikṣu?" The Buddha told Ānanda: "If I were to permit bhikṣuṇīs to pay homage to bhikṣus according to seniority, there is no such possibility." When Ānanda heard this, he returned and reported it to Mahāprajāpatī. Mahāprajāpatī said again: "Receiving them with honor on the crown of my head, joyfully practicing them, is forthwith named leaving the household and receiving upasampadā." She further said to Ānanda: "What should now be done for these five hundred Śākya women? Speak to the Buddha for me again." The Buddha said: "I forthwith permit Mahāprajāpatī to act as their upādhyāya, and in the presence of an assembly of ten bhikṣus, with a jñapti-caturtha-karman, they receive ordination. It is permitted to perform the karman for up to three persons at one time, but not to four." Thus, Mahāprajāpatī alone was called ordained by the eight gurudharmas, while the five hundred Śākya women were ordained by karman. The *Daśabhāṇavāra-vinaya* is also like this. If according to the *Dharmaguptaka-vinaya*, the five hundred Śākya women all obtained ordination by the eight gurudharmas as well. 8. Obtaining ordination by sending an emissary: meaning Aḍḍhakāsī, whose countenance was upright and beautiful; if she stepped out of the monastery, there would be obstacles of ruined conduct. The Noble One allowed and permitted deputing a bhikṣuṇī as an emissary to enter among the great Saṃgha to beg for ordination on her behalf; therefore it is named ordination by sending an emissary. 9. Ordination by karman, meaning the ritual performed by ten monks. 10. In borderlands, five persons holding the Vinaya confer upasampadā. Because the Buddha's Dharma has just begun to spread in borderlands, and monks are few and scarce, making assembling them exceedingly difficult, the Great Sage therefore allowed and permitted five persons to confer ordination. Furthermore, the *Dharmaguptaka-vinaya* states: One who attains arhatship is forthwith named as having left the household and received the upasampadā. Because this person attains the most supreme Dharma, it is named ordination by the supreme Dharma. Therefore, the *Mātṛkā-śāstra* states: "At that time there was someone who had not reached the age of twenty and had doubts upon receiving ordination, asking the Buddha. The Buddha said: 'I permit counting the months in the womb and the intercalary months.' Yet they were still not full. The Buddha said: 'Has this person attained arhatship or not?' The answer was: 'He has attained it.' The Buddha said: 'This person is called one who has received upasampadā by the supreme [Dharma].'" Furthermore, among the bhikṣuṇī assembly, a woman who had been married is permitted to receive upasampadā at the age of twelve. Counting these all together, there are twelve kinds of ordination. Among these twelve kinds: obtaining ordination naturally was for the Buddha alone; obtaining ordination by self-vow was for Mahākāśyapa alone; obtaining ordination by seeing the Truths was restricted to the five persons including Kauṇḍinya; obtaining ordination by "Come!" applied to both monks and nuns—it existed when the Buddha was in the world, but after the Buddha entered nirvāṇa, there was no longer any ordination method by "Come!"; obtaining ordination by the threefold statement was restricted to the great Saṃgha, permitted before the karman was established, and not permitted after the karman was established; obtaining ordination by questions and answers was restricted to the novice Sudāya—if in the present final age there were a novice comparable to Sudāya, he would also be permitted to receive ordination; obtaining ordination by the eight gurudharmas was restricted only to Mahāprajāpatī alone among the bhikṣuṇī assembly, and does not apply to others; obtaining ordination by sending an emissary was only for Aḍḍhakāsī among the bhikṣuṇī assembly—if in the present final age there were such a bhikṣuṇī, it would also be permitted, but minor beauty is not sufficient; as for five persons in borderlands obtaining ordination, now wherever the Buddha's Dharma is newly practiced in border regions, all are permitted.