[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [毘尼心](https://indike.org/pramana/in.bauddha.taisho.2792) › 1.13.2 # 毘尼心 1.13.2 毘尼心 1.13.2 - **Language:** Classical Chinese ### [1.13.2](https://indike.org/pramana/in.bauddha.taisho.2792.1.13.2) 曾嫁十二局在尼眾。 上法受戒通僧尼二眾。 今若有得阿羅漢者亦即得名上法受戒。 唯有羯磨一法教通凡聖被及僧尼。 該羅現未須知作法成以不成故依諸部廣明　問。 羯磨受戒具足幾緣得名如法　答。 依僧祇律具六因緣。 得成如法。 何者為六。 一者受戒人要須年滿二十三衣鉢具。 二者受戒人身無十三遮難。 三者要須結界成就。 四者界內僧盡集無其別眾。 五者羯磨稱無有增減。 六者十僧滿足如法清淨。 備此六緣得名如法。 六中少一受戒不成　問。 云何名年滿二十　答。 僧祇云。 要年滿二十歲。 滿二十歲滿二十兩。 若年滿二十不滿二十兩不得戒。 但使兩滿得受戒。 若冬時生夏安居竟受戒。 是名不滿二十。 若春時生安居竟受戒。 是名滿二十前。 安居時生還前安居竟受戒。 後安居時生後安居竟受戒。 是名滿二十。 四分家十二月為一歲。 滿二十人取本生月皆名滿二十得具足戒。 僧祇家逕二十兩滿得具足戒。 如臘月生者至滿二十。 始逕十八兩故名不滿。 如是等要滿二十夏。 然後方得受戒。 然受戒事重是出家根本。 若本法不成即非比丘。 與白衣無別。 受人信施及以禮拜。 皆名為盜得罪無量。 若人定知年小受戒者。 雖逕百年猶若沙彌。 不應受大比丘禮敬及受信施。 當更受戒　問。 此人受戒已來備逕布薩羯磨。 何故更得受戒　答。 此人作受大戒意。 聽羯磨布薩。 非盜心故。 四分聽更受戒。 僧祇云若人不知年幾。 當問父母親里。 若復不知當看生年板。 若無是者當觀其顏狀手足成就以不。 若如是不知。 當問何王何歲國土豐儉旱澇等非謂一切。 如是時有難知者。 如是一一尋究若實不知。 滿二十雖手足成就亦不得戒也　問。 四分云。 年不滿二十聽。 數胎中月閏月等此復云何　答。 有人初受戒時意。 謂年滿二十受戒竟。 方知不滿懷疑問佛。 佛言聽。 數胎中月數閏月。 若數一切十四日說戒。 以滿年數者無犯。 此是大聖開合得戒。 依此間國法五年再閏。 十誦云。 洴沙王六年一閏。 五分五年一閏。 未知依何者為定　問。 無衣鉢得受戒不。 四分云。 無衣鉢不得受戒　又問。 借衣鉢得受戒不　五分云。 借衣者應教衣主捨得受戒也　毘尼毘婆沙論云。 無衣鉢得戒不。 答言得。 若爾何須衣鉢。 答言。 一為威儀故。 二為生前人善故。 三為標異相故須衣鉢具也。 第二身無遮難者。 何故須問也　答。 十三難為三障所牽。 與聖道隔絕障不發戒。 名之為難。 是故須問　又問。 十三難者名義云何　答。 一邊罪難。 此人曾受大戒。 犯波羅夷為僧滅殯。 自後又復更求出家。 蠲在眾外名邊障不發戒。 故稱難也　二污尼淨行難。 從出家已來不犯婬者名為淨行。 若白衣時污犯。 此人不名為難　三賊心受戒難。 此人無師自剃鬢髮著袈裟。 不受戒而共他布薩羯磨偷竊佛法故名賊心。 若下三眾盜聽說戒羯磨。 詐同僧事亦犯也　四破內外道難。 此人先是外道來。 出家受戒後不捨還入外道。 邪見心重自然失戒。 若更欲於佛法求出家受戒者名難也　五黃門難此人性多煩惱闕。 於持戒煩。 惱障重不發大戒。 故名為難　六殺父難　七殺母難。 白衣殺父或殺母違恩處深障不發戒　八殺阿羅漢。 白衣時殺比丘。 臨終時顏色不變　九破僧難。 忘說邪法或亂群情。 同界之內別行法事斷壞佛法。 知而故為故名為難　十惡心出佛身血難。 此人方便欲殺佛而不能斷命。 侵損聖體。 違理處深得重逆罪。 今時末世燒壞精舍形像舍利。 若見瑞相亦得逆罪。 不得受戒故名為難　十一非人難。 若鬼若天變作人形。 欲受大戒者名為非人難也　十二畜生難。 若龍若狐化為人形。 不得與受戒　十三二根難此人一身具有男女二根。 於僧尼二眾皆無置處。 故名為難。 > \[Ordination at\] twelve \[years after\] having married is restricted to the community of bhikṣuṇīs. Ordination by the supreme Dharma applies to both the communities of bhikṣus and bhikṣuṇīs; at present, if someone attains arhatship, they also obtain the designation of ordination by the supreme Dharma. Only the single method of karman has its teaching apply to both ordinary persons and nobles, and extends to both bhikṣus and bhikṣuṇīs; encompassing the present and the future, one must know whether the ritual acts are valid or invalid, and therefore it is explained at length relying on the various traditions. > Question: With how many conditions fulfilled is ordination by karman considered compliant with the Dharma? > Answer: According to the Mahāsāṃghika-vinaya, when six conditions are fulfilled, it becomes compliant with the Dharma. What are the six? First, the ordinand must be fully twenty years of age and equipped with the three robes and bowl. Second, the ordinand's person must be free of the thirteen obstacles. Third, the establishment of the boundary must be completed. Fourth, the bhikṣus within the boundary must all assemble without a factional gathering. Fifth, the karman recitation must have neither addition nor subtraction. Sixth, the ten bhikṣus must be complete in number, compliant with the Dharma, and pure. When endowed with these six conditions, it is called compliant with the Dharma. If even one among the six is lacking, the ordination is not achieved. > Question: What is meant by being fully twenty years of age? > Answer: The Mahāsāṃghika says: One must be fully twenty years of age; fully twenty years of age means having completed twenty rainy seasons. If one is twenty years of age but has not completed twenty rainy seasons, one does not obtain the precepts. As long as the rainy seasons are complete, one may receive ordination. If one was born in the winter and receives ordination when the summer retreat has ended, this is called not being fully twenty. If one was born in the spring and receives ordination when the retreat has ended, this is called being fully twenty. If one was born during the earlier retreat and receives ordination when the earlier retreat has ended, or was born during the later retreat and receives ordination when the later retreat has ended, this is called being fully twenty. In the school of the Dharmaguptaka, twelve months make one year; when one reaches twenty, taking the month of one's birth, all are called fully twenty and obtain the upasampadā. In the school of the Mahāsāṃghika, passing through twenty complete rainy seasons allows one to obtain the upasampadā; for example, one born in the twelfth month, upon reaching twenty \[calendar years\], has only passed through eighteen rainy seasons, and thus is called not full. In this manner, one must complete twenty summers, and only then may one receive ordination. Yet the matter of receiving ordination is weighty, being the foundation of pravrajyā. If the fundamental procedure is not completed, then one is not a bhikṣu, having no difference from a layperson. Receiving the faithful donations of others and their prostrations are all called theft, incurring boundless guilt. If someone is definitively known to have received ordination when underage, even though a hundred years pass, they are still like a śrāmaṇera; they should not receive the veneration of senior bhikṣus nor receive the donations of the faithful, but must be ordained anew. > Question: Since this person has already undergone poṣadha and karman since being ordained, why are they permitted to receive ordination again? > Answer: This person had the intention of having received the upasampadā when listening to the karman and poṣadha, so it was not with a mind of theft; therefore the Dharmaguptaka allows them to receive ordination again. The Mahāsāṃghika says: If one does not know one's age, one should ask one's parents and relatives; if they still do not know, one should check the birth register board. If there is no such thing, one should observe whether their facial features, hands, and feet are mature or not. If one still does not know, one should ask which king, which year, whether the land was bountiful or lean, droughts, floods, and the like, though this does not apply to all; at such times when it is difficult to know, inquiring into each one, if it is truly unknown, even if the hands and feet are mature, upon reaching twenty, one still does not obtain the precepts. > Question: The Dharmaguptaka says that if one is not fully twenty, it is permitted to count the months in the womb, leap months, and the like; what does this mean? > Answer: There was someone who, when first receiving ordination, thought that they were fully twenty years of age; only after receiving ordination did they learn that they were not, and harbouring doubts, questioned the Buddha. The Buddha said: It is permitted to count the months in the womb and to count leap months; if one counts all the fourteenth-day precept recitations to make up the number of years, there is no transgression. This is the Great Sage's allowance and restriction for obtaining the precepts. According to the state laws of this realm, there are two leap months every five years; the Daśabhāṇavāra says King Bimbisāra had one leap month every six years; the Mahīśāsaka says one leap month every five years; it is not known which one should be taken as definitive. > Question: Without robes and bowl, may one receive ordination or not? The Dharmaguptaka says that without robes and bowl, one cannot receive ordination. It is asked again: Borrowing robes and bowl, may one receive ordination or not? > Answer: The Mahīśāsaka says: For one who borrows robes, the owner of the robes should be instructed to relinquish them, and then one may receive ordination. > The Vinaya-vibhāṣā-śāstra asks: Does one obtain the precepts without robes and bowl? It answers: Yes. If so, why are robes and bowl necessary? It answers: First, for deportment; second, to engender goodness in onlookers; third, to mark a distinctive appearance; hence robes and bowl must be complete. > As for the second, having no obstacles in one's person: why must they be asked? > Answer: The thirteen obstacles are driven by the three obstructions, cutting one off from the noble path and hindering the precepts from arising; they are named obstacles, and therefore must be asked about. > It is asked again: What are the names and meanings of the thirteen obstacles? > Answer: First, the obstacle of an extreme offense. This person formerly received the upasampadā, committed a pārājika, and was expelled by the Saṅgha; thereafter they sought pravrajyā again, but are excluded outside the community, called an extreme obstruction, and the precepts do not arise, hence it is called an obstacle. Second, the obstacle of defiling the pure conduct of a bhikṣuṇī. From pravrajyā onward, not committing sexual misconduct is called pure conduct; if one defiled them when a layperson, it is not an obstacle. Third, the obstacle of receiving ordination with a thief's mind. This person, without a master, shaved their own hair and beard, wore the kāṣāya, and without receiving ordination joined others in poṣadha and karman, stealing the Buddhadharma, hence it is called a thief's mind; if the lower three assemblies eavesdrop on the recitation of the precepts and karman, falsely associating with Saṅgha affairs, they also commit this. Fourth, the obstacle of breaking between internal and external paths. This person was formerly a non-Buddhist, went forth and received ordination, but afterward, without relinquishing \[the precepts\], returned to non-Buddhist paths; their mind of wrong views being heavy, they naturally lose the precepts; if they wish to seek pravrajyā and ordination in the Buddhadharma again, it is called an obstacle. Fifth, the obstacle of a paṇḍaka. This person by nature has many afflictions and lacks the ability to maintain the precepts; their affliction-obstruction being heavy, the upasampadā does not arise, hence it is called an obstacle. Sixth, the obstacle of matricide; seventh, the obstacle of patricide: a layperson killing father or killing mother, violating deep gratitude, obstructs and prevents the precepts from arising. Eighth, killing an arhat: while a layperson, killing a bhikṣu whose complexion did not change when dying. Ninth, the obstacle of causing a schism in the Saṅgha: recklessly expounding false teachings or disordering the feelings of the multitude, within the same boundary conducting separate ritual acts and destroying the Buddhadharma, doing so intentionally, hence it is called an obstacle. Tenth, the obstacle of maliciously shedding the Buddha's blood. This person employed means wishing to kill the Buddha but was unable to end his life, harming the holy body, violating principle deeply, incurring a grave anantarya crime; nowadays, in the final age, burning and destroying vihāras, images, or relics, if one sees an auspicious sign, one also incurs an anantarya crime and cannot receive ordination, hence it is called an obstacle. Eleventh, the obstacle of a non-human: if a ghost or deva transforms into human form wishing to receive the upasampadā, it is called the obstacle of a non-human. Twelfth, the obstacle of an animal: if a nāga or fox transforms into human form, one must not bestow ordination on them. Thirteenth, the obstacle of having two faculties: this person in a single body possesses both male and female faculties, having no place among either the bhikṣu or bhikṣuṇī communities, hence it is called an obstacle. > — English (machine translation) (machine translation) - [Previous: 1.13.1](https://indike.org/pramana/in.bauddha.taisho.2792.1.13.1) - [Next: 1.13.3](https://indike.org/pramana/in.bauddha.taisho.2792.1.13.3) - [Up: 1.13](https://indike.org/pramana/in.bauddha.taisho.2792.1.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2792~en-mt.1.13.2) — English, machine translation ## Linked texts (2) - [四分律](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.other-vinayas.dharmaguptaka*zh-buddhayasas.17.26) — Classical Chinese - [四部律并論要用抄](https://indike.org/pramana/in.bauddha.taisho.2795.1.6.2) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2792.1.13.2](https://indike.org/pramana/in.bauddha.taisho.2792.1.13.2) · Pramāṇa