四部律并論要用抄 1.6.1

1.6.1

十誦明十種受戒法。 一自然得戒。 謂佛無師自悟。 二自性得戒。 謂大迦葉。 三見諦得戒。 謂居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。 何以故。 佛是法王自與受戒。 此是等最後身。 比丘終不學地無常故。 五三語得戒。 謂未制羯磨前。 謂羅漢所度者但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足。 從問答得戒。 因勅比丘故亦名勅聽得戒。 七者八敬得戒。 亦名八重。 亦名尊師法。 亦名八不可過法。 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）愛道從阿難聞八法已歡喜頂受。 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。 愛道又言。 頂受尊敬。 佛言。 大愛道歡喜奉行。 八法聽即名出家受具足戒。 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磨聽。 一時羯磨三人不得至四。 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。 若如依四分。 五百釋女亦皆八敬得戒。 八遣使受戒。 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。 為使往大僧中代其乞戒。 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。 此人得最上法。 名為上法受戒。 故摩夷論云。 時有年不滿二十。 而受生疑問佛。 佛言。 聽教數胎中月及潤月猶不滿。 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。 唯大迦葉一人見諦得戒。 局在居隣。 五人善來得戒。 通及僧尼佛。 佛在時有佛滅後更無善來受戒法。 三語得戒。 居在大僧。 未立羯磨已前聽。 立羯磨已後不聽問答得戒。 若今末法中有須陀耶沙彌。 亦聽受戒八敬得戒。 唯居尼眾愛道一人不通。 餘者遣使得戒。 唯在尼眾半迦尸尼。 若今末代有如是比丘。 聽小小顏容不得也。 邊地五人得戒者。 今邊方有佛法。 初行處皆悉開聽曾嫁十二居在尼眾上法受戒通彼僧尼。 今若有得阿難漢者。 亦即得名戒。 唯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。 依僧祇律具六緣得成如法。 何者為六。 一者受戒人年滿二十三衣鉢具。 二者受戒人身無十三遮難。 三者要結果成就。 四者界內僧盡集。 無其別眾。 五者羯磨稱文無有增減。 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。 年云何滿二十　答。 僧祇云。 要年滿二十歲。 滿二十雨。 若年滿二十。 不滿二十雨不得戒。 但使雨滿得受戒。 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。 前安居竟時生還前安居竟受戒。 後安居時後安居竟受戒。 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。 僧祇家逕二十雨滿得具足戒。 如臘月生者至滿二十逕十八雨。 故名不滿。 如是等要滿二十夏後方得受戒。 然受戒事重。 是出家根本。 若本法不成即非比丘。 與白依無別。 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。

The Daśādhyāya-vinaya explains ten methods of ordination. First is ordination by self-enlightenment, referring to the Buddha’s self-awakening without a teacher. Second is ordination by natural disposition, referring to Mahākāśyapa. Third is ordination by seeing the truths, referring to the five monks, Ājñātakauṇḍinya and the others, who upon hearing the four truths expounded immediately attained upasampadā. Fourth is ehibhikṣukā ordination, referring to Yaśas and others, as well as those delivered by the "ehi" [call] throughout the Tathāgata's lifetime. Why so? Because the Buddha is the King of Dharma and personally conferred ordination upon them; these people were in their final rebirth, and as monks they would never be in the stage of training because of impermanence. Fifth is ordination by the threefold refuge, referring to the time before the karman was instituted; those delivered by arhats attained upasampadā merely by receiving the three refuges on their behalf. Sixth is ordination by questions and answers, also called [ordination through] debate, referring to the novice Sudāya, who at only seven years of age was questioned by the Buddha on the teachings; he answered each one, and as his answers pleased the sage's heart, [the Buddha] commanded the monks to confer upasampadā on him. Because it was obtained from questions and answers and was due to the command to the monks, it is also called ordination by royal decree. Seventh is ordination by the eight gurudharmas, also called the eight heavy [rules], the veneration of teachers rules, and the eight insurmountable rules; this refers to Mahāprajāpatī Gautamī and the five hundred Śākya women who sought to leave household life under the Buddha, whereupon the Buddha dispatched Ānanda to transmit the eight gurudharmas to them and permit them to leave household life; named after the eight gurudharmas, it is thus called ordination by the eight gurudharmas. (The Mahīśāsaka-vinaya states:) Gautamī, having heard the eight rules from Ānanda, joyfully accepted them on the crown of her head. She also said to Ānanda: "Speak to the Buddha on my behalf: among the eight rules, I make an additional request; I pray that he permit bhikṣuṇīs to pay homage to monks according to seniority. How could a hundred-year-old bhikṣuṇī pay homage to a newly ordained monk?" The Buddha told Ānanda: "If I were to permit bhikṣuṇīs to pay homage to monks according to seniority, there is no such possibility." When Ānanda heard this, he returned and reported it. Gautamī said again: "I accept them on the crown of my head with utmost reverence." The Buddha said: "Mahāprajāpatī joyfully practices them; by permitting the eight rules, she has left household life and received upasampadā." She said again to Ānanda: "What should now be done about these five hundred Śākya women? Speak to the Buddha on my behalf again." The Buddha said: "I allow Mahāprajāpatī to act as their upādhyāyā, and through a jñapti-caturtha-karman among an assembly of ten monks, let them be ordained. A single karman may confer it on three persons at once, but must not reach four." Thus, only Gautamī alone is called ordained by the eight gurudharmas, while the five hundred Śākya women received ordination by karman. The Daśādhyāya-vinaya also agrees with this. If relying on the Caturvargika-vinaya, the five hundred Śākya women all also attained ordination by the eight gurudharmas. Eighth is ordination by messenger, referring to the bhikṣuṇī Aḍḍhakāsī, whose countenance was extremely beautiful; if she stepped outside the saṃghārāma, there would be obstructions threatening her celibate practice. The Sage made an exception to permit dispatching a bhikṣuṇī as a messenger to go to the assembly of great monks (bhikṣus) to request ordination on her behalf; hence it is called ordination by messenger. Ninth is ordination by karman, which refers to ten monks performing the rite; in borderlands, five vinaya-holders confer upasampadā. Because the Buddha-Dharma is newly introduced in borderlands and the monastic assembly is sparse, making it extremely difficult to assemble them, the Great Sage made an exception to allow five people to confer ordination. Furthermore, the Caturvargika-vinaya states: One who attains arhatship is immediately regarded as having left household life and received upasampadā; this person attains the supreme Dharma, and it is called ordination by the supreme Dharma. Therefore, the Mātrikā treatise says: At that time, someone under twenty years old was ordained, and doubts arose, so the Buddha was asked. The Buddha said: "I permit counting the months in the womb and the intercalary months." Yet it was still not enough. The Buddha asked: "Has this person attained arhatship or not?" The reply was: "He has." The Buddha said: "This person is called one who has received upasampadā through the supreme [Dharma]." Furthermore, in the bhikṣuṇī saṃgha, a woman who has previously married is permitted to receive upasampadā at the age of twelve. Counting these, there are twelve types of ordination in total. Among these twelve types: Ordination by self-enlightenment is unique to the Buddha alone. Ordination by personal vow is unique to Mahākāśyapa alone. Ordination by seeing the truths is restricted to Ājñātakauṇḍinya and the five persons. Ehibhikṣukā ordination applied to both monks and nuns during the Buddha's presence; after the Buddha's parinirvāṇa, there is no longer the method of ehibhikṣukā ordination. Ordination by the threefold refuge applied to the great monks; it was permitted before the institution of the karman, and not permitted after the institution of the karman. As for ordination by questions and answers, if in the present final age of the Dharma there were a novice like Sudāya, he would also be permitted to receive ordination. Ordination by the eight gurudharmas applied only to the bhikṣuṇī saṃgha, to Gautamī alone, and does not extend to others. Ordination by messenger applied only to the bhikṣuṇī saṃgha, to Aḍḍhakāsī; if in the present final age there were such a nun, it would be permitted, but slight beauty does not suffice. As for ordination by five persons in borderlands, today where the Buddha-Dharma is newly introduced in border areas, all are granted this exception. Ordination at twelve for the previously married applies to the bhikṣuṇī saṃgha. Ordination by the supreme Dharma applies to both monks and nuns; if someone today attains arhatship, they also directly attain the name of ordination. Only the single method of karman: its teaching encompasses both the ordinary and the noble, applies to both monks and nuns, and covers both present and future; one must know whether the execution of the rite succeeds or fails. Therefore, it is explained in detail according to the various schools. Question: How many conditions must ordination by karman possess to be termed according to the Dharma? Answer: According to the Mahāsāṃghika-vinaya, it must possess six conditions to be valid according to the Dharma. What are the six? First, the ordinand is fully twenty years of age and equipped with the tricīvara and pātra. Second, the ordinand's person is free from the thirteen antāyikā dharmāḥ. Third, the marker boundaries must be successfully established. Fourth, the monks within the sīmā are all assembled, without any separate faction. Fifth, the text of the karman is recited in full without addition or omission. Sixth, the ten monks are fully present, according to the Dharma, and pure. Possessing these six conditions, it is called according to the Dharma; if lacking one among the six, the ordination is invalid. Question: How is one considered fully twenty years of age? Answer: The Mahāsāṃghika-vinaya says: One must be fully twenty years of age, having completed twenty rains. If one's age is fully twenty, but has not completed twenty rains, one does not obtain the ordination; only when the rains are completed can one receive ordination. If one was born in winter and receives ordination after the summer varṣā has ended, this is called not reaching twenty. If one was born in spring and receives ordination after the varṣā has ended, this is called reaching twenty. If one was born when the prior varṣā ended and receives ordination again when the prior varṣā ends, or was born during the latter varṣā and receives ordination when the latter varṣā ends, this is called reaching twenty. The Caturvargika tradition takes twelve months as one year; for those reaching twenty, one calculates from the month of birth, and all are called fully twenty and obtain upasampadā. The Mahāsāṃghika tradition requires passing through twenty full rains to obtain upasampadā. For example, one born in the twelfth month has only passed eighteen rains upon reaching twenty years, and so is called incomplete. In cases like this, one must complete twenty summers before being permitted to receive ordination. However, the matter of ordination is weighty; it is the foundation of leaving household life. If the original rite is not accomplished, then one is not a monk, no different from a white-robed layperson; receiving the offerings of faith and the prostrations of others is all termed stealing, incurring immeasurable guilt. If one definitively knows that someone received ordination under age...