毘尼心 1.13.3

1.13.3

此十三人中。 初四及五逆業障攝。 黃門一人煩惱障攝。 後三人報障攝。 三障所羈。 一形之中不可改易。 若未出家莫度。 已出家當滅殯。 廣解如論中所說也　問曰。 不問十三難為得戒不　答。 四分云。 自制已不得戒　又問。 本為防難故。 問今實無者何須問也　答。 雖為難故問。 若實有難問。 以不問俱不得戒。 若實無難問便得戒。 不問不得戒　第三明結界成。 以不成後結界法中當說　第四界內僧盡集。 不來者與欲眾僧和合無其別眾也　第五羯摩稱文者。 若作白四羯磨。 而白五白三白二白一皆不成也　第六僧數滿者。 要清淨大比丘十人。 若過十人名為眾滿。 減則不成　問。 犯重人及十三難人作和上。 為得戒不　答。 四分云。 此不足僧數。 不得戒也　自餘證人犯重。 但使證人多則得戒。 少則不得戒。 四分云。 時有從不持戒。 和上受戒後生疑問佛。 佛問。 汝知和上不持戒不。 答言。 知。 汝知不應從。 如是人受具不。 答言。 不知。 佛言。 此得名受具戒　又復有生疑問佛。 佛言。 汝知和上破戒不。 答言。 知。 汝知不應從。 破戒人邊受戒不。 答言。 知。 佛言。 汝知從破戒人邊受戒不得戒不。 答言。 不知。 佛言。 得名受具戒　第四人三句俱知者。 佛言。 不名受具足戒　問。 無和上得受具戒不。 佛言。 不得　十誦云。 優波離問。 無和上得受具戒不。 佛言。 得名受具戒。 羯磨人及眾僧有罪　四分云。 時有和上九歲人授具戒。 不知成戒不。 佛言。 成受戒。 眾僧有罪。 又僧祇云。 以和上足十人數不名受具戒　又不自稱字。 不稱和上字。 不乞戒皆不名受具戒　四分云。 時有不與沙彌戒。 便與受具戒。 不知成受不　佛言。 得具足戒。 眾僧有犯　毘尼母論云。 時有從破戒師受戒。 生疑問佛。 佛言。 汝先知。 汝和上從師邊受得戒不。 答言。 不知。 佛言。 得名受戒　問。 大僧得與尼受六法及十戒不　答。 大僧唯得與尼作三種羯磨。 一受大戒。 二摩那埵。 三出罪。 自餘法事諸律無文。 設令作者羯磨不成。 僧尼俱得罪　問。 何故大尼取比丘為師。 式叉沙彌尼不取也　答。 女無獨志。 是故聖制受大戒。 要取大僧作師。 式叉磨尼及沙彌尼初始出家年初志弱。 但依大尼為師。 諮承學戒。 不須大僧也　問。 受六法時更須請和上不　答。 不須。 何以然。 式叉摩那但於十戒中增學其六。 未是易位故不須請。 又四部律皆言。 眼見耳不聞處。 若對面作羯磨者不成受。 六法得罪　問　有人言。 大比丘尼得作禮沙彌。 是如法不　答。 此人不解律相。 妄作是說。 何以故。 四分律房舍揵度中。 佛自為諸比丘制於敬法。 小沙彌應禮大沙彌尼。 何況大比丘尼不禮也　何者不應禮。 十三難人三舉人滅殯人非法語人。 如是等人不應禮。 禮者彼此俱得罪耳　次明捨戒　然戒是淨法應清昇累表。 是故僧尼五眾護持佛戒。 寧死不犯。 若故犯者不如本不出家也。 何以故。 自壞道法。 污辱師僧。 穢亂三寶。 欺負四恩。 不消信施益罪。 尤多。 若人煩惱迫心樂道情薄。 苟欲為惡不能遮止者。 佛言。 是人聽捨戒。 還家不得倚傍佛法違犯清禁也。 若欲捨戒者。 當向一大比丘前互跪合掌。 作如是言。 大德一心念。 我比丘某甲。 今捨大戒。 還作白衣。 願大德憶。 我是白衣。 如是三說　又受戒之中有作戒有無作戒。 初對師前作心受戒。 運動身口造成此法。 故名作戒。 得戒已後懷之在心不復營為故名無作戒也。 此無作戒是出世法。 作心受之便。 作心捨之便失善業。 不爾必能感果。 無有捨義。 不同戒法有捨義也。

Among these thirteen persons: the first four and the five heinous crimes are subsumed under the karmic obstacle; the one paṇḍaka is subsumed under the affliction obstacle; the last three persons are subsumed under the retribution obstacle. Bound by the three obstacles, they cannot change during their entire physical life. If they have not yet gone forth, do not ordain them; if they have already gone forth, they must be expelled. Detailed explanations are as stated in the treatises. Question: If one does not ask about the thirteen difficulties, is śīla obtained or not? Answer: The Dharmaguptaka-vinaya states that since it was instituted [by the Buddha], śīla is not obtained. Question again: Since the original purpose was to guard against difficulties, if in reality there are none, why is it necessary to ask? Answer: Although it is asked for the sake of difficulties, if there is indeed a difficulty, whether asked or not asked, śīla is in both cases not obtained; if in reality there is no difficulty, then if asked, śīla is obtained, but if not asked, śīla is not obtained. Third, explaining that the boundary is accomplished: whether accomplished or not will be explained later in the section on the procedure for establishing the boundary. Fourth, the monks within the boundary are fully assembled: those who do not come give their consent (chanda); the Saṃgha is concordant and there is no factional assembly. Fifth, the text of the karman is recited accurately: if one performs a jñapti-caturtha-karman, then a jñapti with five, a jñapti with three, a jñapti with two, or a jñapti with one are all invalid. Sixth, the number of monks is complete: there must be ten pure fully ordained monks; if more than ten persons, it is called a complete assembly; if fewer, it is invalid. Question: If a person who has committed a grave offence or a person with one of the thirteen difficulties acts as the upādhyāya, is śīla obtained or not? Answer: The Dharmaguptaka-vinaya states that such a person cannot complete the count of the Saṃgha, so śīla is not obtained. As for the other witnessing monks having committed a grave offence: provided that the witnessing monks are numerous, śīla is obtained; if few, śīla is not obtained. The Dharmaguptaka-vinaya states: Once there was a person who received ordination from an upādhyāya who did not uphold the precepts, and afterwards gave rise to doubt and asked the Buddha. The Buddha asked, "Did you know that the upādhyāya did not uphold the precepts?" He replied, "I knew." "Did you know that one should not receive upasampadā from such a person?" He replied, "I did not know." The Buddha said, "This is called having received upasampadā." Again, another person gave rise to doubt and asked the Buddha. The Buddha said, "Did you know that your upādhyāya broke the precepts?" He replied, "I knew." "Did you know that one should not receive ordination from a precept-breaker?" He replied, "I knew." The Buddha said, "Did you know that by receiving ordination from a precept-breaker, one does not obtain śīla?" He replied, "I did not know." The Buddha said, "This is called having received upasampadā." As for the fourth person, who knew all three points, the Buddha said, "This is not called having received upasampadā." Question: Without an upādhyāya, can one receive upasampadā or not? The Buddha said, "One cannot." The Daśabhāṇavāra-vinaya states: Upāli asked, "Without an upādhyāya, can one receive upasampadā or not?" The Buddha said, "This is called having received upasampadā, but the karman-master and the assembly of monks incur an offence." The Dharmaguptaka-vinaya states: Once an upādhyāya who had nine years [of ordination] conferred upasampadā; they did not know whether the ordination was valid or not. The Buddha said, "The ordination is valid, but the assembly of monks incurs an offence." Furthermore, the Mahāsāṃghika-vinaya states: If the upādhyāya is counted to fill the quota of ten persons, it is not called having received upasampadā. Furthermore, if one does not state one's own name, does not state the upādhyāya's name, or does not supplicate for the precepts, none of these is called having received upasampadā. The Dharmaguptaka-vinaya states: Once, without conferring the śrāmaṇera precepts, they conferred upasampadā directly; they did not know whether it was validly received or not. The Buddha said, "Upasampadā is obtained, but the assembly of monks commits an infraction." The Mātṛkā-śāstra states: Once a person received ordination from a precept-breaking master, gave rise to doubt, and asked the Buddha. The Buddha said, "Did you know beforehand whether your upādhyāya had received śīla from his master or not?" He replied, "I did not know." The Buddha said, "This is called having received ordination." Question: Can the monks confer the six dharmas (śikṣāsamādāna) and the ten precepts upon a nun? Answer: The monks may only perform three kinds of karmans for a nun: first, conferring the upasampadā; second, mānāpya; third, rehabilitation (āpattipratikarma / abhyarhaṇa). For any other formal acts, there is no textual basis in the various vinayas; should they be performed, the karman is invalid, and both monks and nuns incur an offence. Question: Why does a fully ordained nun take a bhikṣu as her master, while a śikṣamāṇā or a śrāmaṇerī does not? Answer: Women lack firm resolve on their own; therefore the Sage instituted that when receiving upasampadā, one must take a fully ordained monk as master. When a śikṣamāṇā or a śrāmaṇerī first leaves home, their years are few and their resolve is weak; they merely rely on a fully ordained nun as master, consulting her and training in the precepts, and do not need a fully ordained monk. Question: When receiving the six dharmas, is it necessary to invite an upādhyāyikā again? Answer: It is not necessary. Why so? A śikṣamāṇā merely undertakes higher training in six among the ten precepts; this is not yet a change of status, hence there is no need to invite one. Furthermore, the four vinayas all state that it must be at a place within sight but out of earshot; if the karman is performed face-to-face, the reception of the six dharmas is invalid and an offence is incurred. Question: Someone said, "A fully ordained nun may pay homage to a male novice (śrāmaṇera)." Is this in accordance with the Dharma? Answer: This person does not understand the vinaya and makes such a statement falsely. Why? In the section on lodgings (Śayanāsana-skandhaka) of the Dharmaguptaka-vinaya, the Buddha himself instituted the rules of reverence for the bhikṣus: a junior śrāmaṇera should pay homage to a senior śrāmaṇerī, how much more should a fully ordained nun not pay homage! Who should not be paid homage to? Persons with the thirteen difficulties, persons subjected to the three forms of suspension (utkṣepana), persons who have been expelled, and persons who speak contrary to the Dharma. Such persons should not be paid homage to; if homage is paid, both parties incur an offence. Next, explaining the relinquishment of precepts: Indeed, śīla is a pure dharma that should rise above entanglement. Therefore, the five assemblies of monks and nuns protect and uphold the Buddha's precepts, preferring death to transgressing them. If one deliberately transgresses them, it would be better never to have left home in the first place. Why so? One ruins one's own practice of the Way, disgraces the masters and the Saṃgha, defiles the Three Jewels, fails the four debts of gratitude, cannot digest the offerings of the faithful, and increases offences exceedingly. If a person's mind is pressed by afflictions and their love for the Way is faint, and if they simply wish to commit evil and cannot restrain themselves, the Buddha said: Such a person is permitted to relinquish the precepts and return home, and may not take advantage of the Buddhadharma while violating the pure prohibitions. If one wishes to relinquish the precepts, one should kneel on one knee before a fully ordained bhikṣu, join the palms, and speak thus: "Venerable One, with unified mind take note: I, bhikṣu so-and-so, now relinquish the upasampadā and return to being a layperson. May the Venerable One remember me as a layperson." This is said three times. Furthermore, within the receiving of śīla there is active śīla (vijñapti-śīla) and unmanifest śīla (avijñapti-śīla). At first, giving rise to the mental intent to receive the precepts before the master, mobilizing body and speech to produce this dharma: this is called active śīla. Once śīla has been obtained, harboring it in the mind without further physical activity: this is called unmanifest śīla. This unmanifest śīla is a supramundane dharma: when one receives it with deliberate intent, [it is formed;] when one relinquishes it with deliberate intent, one loses the good karma. Otherwise, it will inevitably induce karmic fruit, having no principle of being lost; this is unlike the active precept-rule which possesses the principle of being relinquished.