四部律并論要用抄 1.6.2

1.6.2

雖逕百年猶名沙彌。 不應受大比丘禮敬及受信施。 當更受戒　問。 此受戒已來備逕布薩羯磨。 何故更得受戒　答。 此作受大戒。 意聽羯磨布薩。 非盜心聽故　四分聽更受戒　答。 祇云。 若人自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。 何王何歲國土豐儉𣵡澇等。 非謂一切如是特有難知者。 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。 聽數胎中月潤月等。 此後云何　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。 聽數胎中月潤月。 若數一切十四日說戒。 以滿年數無犯。 此是大聖開令得戒。 依此間國法五年再潤　十誦云。 洴沙王六年一潤。 五分五年一潤。 未知依何者是定　第二身無遮難者何故須問也　答。 十三難人為三彰所牽與聖道隔絕。 障不發戒名為難。 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。 犯波羅夷為僧滅擯。 後自還復更出家。 蠲在眾外。 名邊障不發戒。 名難也。 二污淨行尼難。 從出家已來不犯婬者。 名為淨行。 若白衣時污犯。 此人故名為難。 三賊心受戒難。 此人無師自剃髮。 著袈裟不受戒。 而共他布薩羯磨竊盜佛法。 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。 受戒後不捨戒。 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。 故名為難也。 六殺父難。 七殺母難。 白衣殺父或殺母。 違恩處深障。 不發戒。 八殺阿羅漢難。 白衣時殺比丘。 臨命終時顏色不變。 九破僧難。 妄說邪法。 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。 十二畜生難。 若龍若狐化為人形。 不得與受戒。 十三二根難。 此人身具有男女二根。 於僧尼二眾無安置處。 故名為難。 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。 未出家莫度已出家當滅擯。 廣解如論中所說也　問曰。 不問十三難。 為作戒不　答。 四分云。 自制已後不得戒　又問。 本為防難故。 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　第五羯磨稱文者。 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。 汝知和上持戒不。 答言。 不知。 佛言。 得。 名受具戒。 復有從不持戒和上受戒。 佛言。 汝知和上不持不。 答言。 知。 汝知不應從如是人受具戒。 答言。 不知。 佛言。 此得名受具戒。 又後有主疑問佛。 佛言。 汝知和上破戒不。 答言。 知。 汝知不應從破戒人受戒不。 答言。 知。 佛言。 汝知從破戒人受戒不得戒不。 答言。 不知。 佛言。 得名受具戒　第四人三句俱知者。 不名受具足戒　問。 無和上得受戒不。

"Even after passing a hundred years, [one] is still called a śrāmaṇera; he should not receive the salutations and respect of fully ordained monks, nor receive offerings from the faithful. He must be ordained again."
Question: "Since this ordination, he has fully participated in poṣadha and karman. Why is he permitted to be ordained again?"
Answer: "He did so believing he had received the upasampadā, intending to listen to the karman and poṣadha, not with a mind to steal [the Dharma]. The Caturvargika-vinaya permits re-ordination."
Answer: "The Mahāsāṃghika-vinaya says: If a person does not know his own age, he must ask his parents and relatives. If they also do not know, one must look at the birth register tablet. If there is no such thing, one must examine whether his facial features, hands, and feet are mature or not. If he still does not know in this way, one must ask: which king, which year, whether the realm experienced abundance or famine, drought or flooding, and so forth. This does not mean everyone is like this; it is only for those who are particularly difficult to ascertain. One investigates thoroughly in this way: if it is genuinely unknown whether he has completed twenty [years], then even if his hands and feet are mature, he still does not obtain the precepts."
Question: "The Caturvargika-vinaya says: 'If he has not completed twenty years of age, it is permitted to count the months in the womb, intercalary months, and so forth.' How is this handled later?"
Answer: "There was someone who, when first receiving ordination, believed his age had completed twenty years. Only after completing ordination did he realize he had not completed them. Harbouring doubts, he asked the Buddha. The Buddha said: 'I permit counting the months in the womb and intercalary months. If one counts all the poṣadha recitations on the fourteenth day to complete the count of years, there is no offense.' This is an allowance made by the Great Sage enabling one to obtain the precepts. Following the law of this land [China], there are two intercalations in five years. The Daśādhyāya-vinaya says: 'King Bimbisāra had one intercalation every six years.' The Mahīśāsaka-vinaya says: 'One intercalation every five years.' It is not known which one is definitive.
Second, as to having no impediments in one's person: why must one be questioned?
Answer: "Persons with the thirteen impediments are bound by the three hindrances and cut off from the noble path. Because the impediments obstruct the arising of the precepts, they are called 'impediments'. For this reason, one must inquire."
Question again: "What are the names and meanings of the thirteen impediments?"
Answer: "First is the impediment of an extreme offense: this person previously received the upasampadā, committed a pārājika, and was expelled by the Saṃgha. Later he returned on his own to leave the household again, but was dismissed to outside the community. It is called 'extreme'; because it obstructs and prevents the arising of the precepts, it is called an impediment.
Second is the impediment of corrupting a nun of pure conduct: one who, since leaving the household, has not committed unchastity is called of 'pure conduct'. If a layperson defiles and violates her, this person is therefore designated as an impediment.
Third is the impediment of receiving ordination with the mind of a thief: this person shaved his own hair without a preceptor, put on the kāṣāya without receiving the precepts, and joined others in poṣadha and karman, stealing the Buddhadharma. Therefore it is called 'mind of a thief'. If members of the lower three assemblies steal-listen to the poṣadha recitation or karman and falsely pretend to take part in Saṃgha affairs, they also commit [this offense].
Fourth is the impediment of breaking between inner and outer paths: this person was originally a non-Buddhist who came to leave the household; after receiving the precepts, without renouncing the precepts, he returned to the non-Buddhist path. His mind of wrong views being heavy, he naturally lost the precepts. If he wishes again to seek leaving the household and receiving the precepts in the Buddhadharma, this is called an impediment.
Fifth is the impediment of being a paṇḍaka: this person has many defilements by nature and is deficient in upholding the precepts. Because the hindrance of defilements is heavy, the upasampadā does not arise; therefore it is called an impediment.
Sixth is the impediment of killing one's father. Seventh is the impediment of killing one's mother: as a layperson, killing one's father or killing one's mother. In terms of violating gratitude, the offense is profound; it obstructs and prevents the arising of the precepts.
Eighth is the impediment of killing an arhat: as a layperson, killing a monk whose facial complexion did not change when facing death.
Ninth is the impediment of causing schism in the Saṃgha: falsely expounding evil teachings, or disordering the minds of the multitude, performing separate legal acts within the same sīmā, cutting off and destroying the Buddhadharma, doing so knowingly and intentionally; therefore it is called an impediment.
Tenth is the impediment of maliciously causing blood to flow from a Buddha's body: this person employed expedients desiring to kill the Buddha, but could not end his life; injuring the sacred body, in terms of violating principle, the offense is profound, incurring a grave anantarya-karma. Nowadays, in the Final Age, burning and destroying monasteries, images, and relics, if auspicious signs are seen, also incurs an anantarya-karma, and one cannot receive the precepts; therefore it is called an impediment.
Eleventh is the impediment of being a non-human: if a ghost or a deva transforms into human form desiring to receive the upasampadā, it is called the impediment of being a non-human.
Twelfth is the impediment of being an animal: if a nāga or a fox transforms into human form, one must not confer the precepts upon them.
Thirteenth is the impediment of having two sexual organs: this person physically possesses both male and female sexual organs, and has no placement in either the assembly of monks or that of nuns; therefore it is called an impediment.
Among these thirteen persons, the first four and the five anantaryas are subsumed under the hindrance of karma. The single person who is a paṇḍaka is subsumed under the hindrance of defilements. The last three persons are subsumed under the hindrance of retribution. Bound by the three hindrances, throughout an entire lifetime they cannot be altered: those who have not left the household must not be ordained; those who have already left the household must be expelled. Detailed explanations are as stated in the treatises."
Question: "If one does not inquire about the thirteen impediments, are the precepts conferred?"
Answer: "The Caturvargika-vinaya says: 'From the time of the Buddha's promulgation onward, one does not obtain the precepts.'"
Question again: "Originally it was for the sake of preventing impediments; now, if there truly are none, why must one inquire?"
Answer: "Although one inquires for the sake of impediments, if there truly is an impediment, whether one inquires or does not inquire, in neither case does he obtain the precepts. If there truly is no impediment, if one inquires, he then obtains the precepts; if one does not inquire, he does not obtain the precepts.
Third, clarifying whether the demarcation of the sīmā is valid or invalid: this will be explained below in the procedure for sīmābandha.
Fourth, the monks within the sīmā must gather entirely: those who do not come must convey their consent (chanda), and the Saṃgha must be harmonious without forming a separate faction.
Fifth, the karman matches the text: if one performs a jñapti-caturtha-karman, performing a jñapti-pañcama, jñapti-tṛtīya, jñapti-dvitīya, or jñapti-prathama are all invalid.
Sixth, the number of monks is complete: there must be ten pure fully ordained monks. If there are more than ten, it is called a multitude; if it falls short of the full number, it is invalid."
Question: "If a person who committed a grave offense or a person with one of the thirteen impediments acts as the upādhyāya, does one obtain the precepts?"
Answer: "The Caturvargika-vinaya says: 'Such a person does not count toward the number of the Saṃgha; one does not obtain the precepts.' As for the remaining witnessing monks who have committed a grave offense: provided the witnessing monks are numerous, one obtains the precepts; if few, one does not obtain the precepts.
The Caturvargika-vinaya says: Once there was someone who received the precepts from an upādhyāya who did not uphold the precepts. Later, having doubts, he asked the Buddha. The Buddha asked, 'Did you know whether the upādhyāya upheld the precepts or not?' He answered, 'I did not know.' The Buddha said, 'You have obtained them; it is called receiving the upasampadā.'
There was another who received the precepts from an upādhyāya who did not uphold them. The Buddha said, 'Did you know your upādhyāya did not uphold them?' He answered, 'I knew.' 'Did you know that you should not receive the upasampadā from such a person?' He answered, 'I did not know.' The Buddha said, 'This is called receiving the upasampadā.'
Further, later another person had doubts and asked the Buddha. The Buddha said, 'Did you know that your upādhyāya broke the precepts?' He answered, 'I knew.' 'Did you know that you should not receive the precepts from a person who broke the precepts?' He answered, 'I knew.' The Buddha said, 'Did you know that by receiving the precepts from a person who broke the precepts, you would not obtain the precepts?' He answered, 'I did not know.' The Buddha said, 'It is called receiving the upasampadā.'
The fourth person, who knows all three propositions, is not called having received the upasampadā."
Question: "Can one obtain the precepts without an upādhyāya?"