四部律并論要用抄 1.6.3

1.6.3

佛言。 不得。 十誦律云。 優婆離問。 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。 時有和上九歲授人具戒。 不知成受戒不。 佛言。 成受戒。 眾僧有罪　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。 借衣鉢者應教衣主捨。 得受戒。 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。 二為標異相故。 須衣鉢具也。 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。 與人作和上應具十德。 一持戒。 二多聞阿毘曇。 三多聞毘尼。 四學戒。 五學定。 六學慧。 七學自出罪使人出罪。 八能自看病。 九若弟子有梵行難。 能自送使人送脫難。 十滿十臘（出僧祇律）依止阿闍梨應具十德。 一具持二百五十戒。 二多聞。 三能教授弟子阿毘曇。 四能教授弟子毘尼。 五能教弟子捨惡善見。 六知波羅提木叉戒。 七知說波羅提木叉戒。 八知作布薩。 九知作布薩羯磨。 十滿十臘（出四分。 增十中和上十德亦同也）威儀羯磨二種闍梨應具五德。 一知增上威儀（是淨身口戒。 亦名律儀戒）二知增上淨行（名淨心戒。 亦名定共戒）三知增上波羅提木叉戒（是淨惠戒。 亦名道共戒。 出世法過於世法故言增上也）四知自羯磨（此一句善眾法文辭成就。 言彰辨利）五滿五臘（五年學戒。 自行既成。 堪與人作師也）臨檀證人應具五德。 一善知有難法。 二善知無難法。 三善知作白法。 四善知作羯磨。 五戒行清淨。 具此五德能舉眾法（表證威儀）有五法不得無依止。 一不能勤修威儀（戒）二不能增淨行。 三不能增波羅提木叉戒。 四若惡見不能捨而住善見。 五不滿五夏（出四分律）十誦云。 五歲比丘五法成就。 聽不受依止而住。 一知犯。 二知不犯。 三知輕。 四知重。 五誦波羅提木叉利。 若無此五法。 雖復多歲盡形依止他住　問。 大比丘得依止小比丘住不　答曰。 得。 除禮拜餘一切如弟子法。 應作有五法失依止。 一死（師亡）二去。 若師遙宿行。 或弟子決意出界外。 三休道（若師除戒）四不與依止（師捨教誡）五還在和上目下住。 若和上攝受者。 阿闍梨不應令請教誡。 十誦律制依止法。 乃至不得求水澡漱。 先求依止後因不諳相。 委過起故開聽。 乃至共宿聽無依止住過。 是則不聽。 僧祇律云。 優波離有二沙彌。 欲一時羯磨受戒。 以事白佛。 佛言。 同和上者聽。 僧祇律有四種師。 一無法無食（聽不須問而去）二無法有衣食（須問已去）三無衣食有法（雖苦應住）四有法有衣食（是為樂住前二種師。 無法應懺謝已而去。 後二種師有法者。 盡形不得離）師有五失。 弟子應懺謝已而去（一應語和上言。 我如法和上不知。 二我不如法和上不知。 三我犯戒捨不教呵。 四若犯亦不知。 五若犯已懺悔。 亦不如既出家訓成之益。 是以請求在外。 諮稟修學勝法）受戒隨根雖有多種。 總歸大要唯作以無作。 初對師前作心受戒。 運動身口造成此法。 名為作戒。 一得戒已壞之。 在心不復營為。 故名無作戒。 是出世法作心受之。 便得作心捨之。 便失善業。 不爾必能感報。 不同戒法。 有捨義。 四分云。 時有不與沙彌戒便與受具戒。 不知成不。 佛言。 得具足。 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戒得不。 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。 二摩那埵。 三出罪。 自餘法事諸律無文。 設令作者羯磨不成。 僧尼得罪　問。

The Buddha said, "They do not." The Daśādhyāya-vinaya states: Upāli asked, "If there is no upādhyāya, can one receive the full ordination or not?" The Buddha said, "It is reckoned as receiving the upasampadā, but the karman-master and the saṃgha commit an offense." The Caturvargika-vinaya states: At that time, there was an upādhyāya of nine years [standing] who conferred upasampadā on a person; not knowing whether the ordination was validly received or not, the Buddha said, "The upasampadā is validly received, but the saṃgha commits an offense." Question: "Can one receive ordination without robes and a bowl or not?" The Caturvargika-vinaya states, "Without robes and a bowl, one cannot receive ordination." Further question: "Can one receive ordination with borrowed robes and a bowl or not?" The Mahīśāsaka-vinaya states, "For one who borrows robes and a bowl, one should instruct the owner of the robes to relinquish them, and then one may receive ordination." The Vinayavibhāṣā-śāstra states: "Does one obtain the precepts without robes and a bowl or not?" The answer says: "One does obtain them. If so, why are robes and a bowl required?" The answer says: "First, for the sake of deportment (īryāpatha); second, to engender goodness in people beforehand; third, to mark a distinctive appearance. Therefore robes and a bowl must be complete." Furthermore, the Mahāsāṃghika-vinaya states: "If the upādhyāya is counted to make up the number of ten persons, it is not called receiving the upasampadā. Furthermore, if one does not declare one's own name, does not declare the upādhyāya's name, or does not request the precepts, in all such cases it is not called receiving the upasampadā." One who acts as an upādhyāya for others should possess ten virtues: first, keeping the precepts; second, extensive learning in the Abhidharma; third, extensive learning in the Vinaya; fourth, training in moral discipline; fifth, training in concentration; sixth, training in wisdom; seventh, training in clearing one's own offenses and enabling others to clear offenses; eighth, ability to nurse the sick oneself; ninth, if a disciple encounters an obstacle to the religious life (brahmacarya), ability to personally escort or send someone to escort him to escape the difficulty; tenth, having completed ten rains retreats (from the Mahāsāṃghika-vinaya). The dependence-giving ācārya (niśrayācārya) should possess ten virtues: first, fully keeping the two hundred and fifty precepts; second, extensive learning; third, ability to instruct disciples in the Abhidharma; fourth, ability to instruct disciples in the Vinaya; fifth, ability to teach disciples to abandon evil views and maintain right views; sixth, knowing the prātimokṣa precepts; seventh, knowing how to recite the prātimokṣa precepts; eighth, knowing how to conduct the poṣadha; ninth, knowing how to perform poṣadha karman; tenth, having completed ten rains retreats (from the Caturvargika-vinaya; the ten virtues of an upādhyāya in the Section of Tens are also the same). The deportment master and karman master, these two kinds of ācāryas, should possess five virtues: first, knowing higher deportment (this is the precept of purifying body and speech, also called the precept of restraint); second, knowing higher pure practice (called the precept of purifying the mind, also called the precept concurrent with concentration); third, knowing higher prātimokṣa precepts (this is the precept of purifying wisdom, also called the precept concurrent with the Path; because supramundane dharmas surpass mundane dharmas, they are called 'higher'); fourth, knowing the karman itself (this phrase means competence in communal liturgical procedures, being eloquent and clear); fifth, having completed five rains retreats (having studied the precepts for five years, one's own practice being accomplished, one is qualified to serve as a teacher for others). The witnessing [monks] present at the ordination platform should possess five virtues: first, being well-versed in dharmas concerning the presence of impediments; second, being well-versed in dharmas concerning the absence of impediments; third, being well-versed in the method of motion (jñapti); fourth, being well-versed in the method of karman; fifth, purity in precept conduct. Possessing these five virtues, they can enact the communal rites (manifesting and certifying the deportment). There are five conditions under which one must not be without dependence (niśraya): first, unable to diligently cultivate the deportment (precepts); second, unable to increase pure practice; third, unable to increase prātimokṣa precepts; fourth, unable to abandon evil views and abide in right views; fifth, not having completed five summers (from the Caturvargika-vinaya). The Daśādhyāya-vinaya states: A monk of five years who has accomplished five dharmas is permitted to live without relying on dependence: first, knowing what is an offense; second, knowing what is not an offense; third, knowing what is light; fourth, knowing what is heavy; fifth, fluently reciting the prātimokṣa. If one lacks these five dharmas, even after many years one must live depending on another for the rest of one's life. Question: "May a senior monk live depending on a junior monk or not?" The answer says: "He may; except for bowing down, all else is to be done according to the rules for a disciple." There are five conditions under which dependence is lost: first, death (the teacher passes away); second, departure: if the teacher travels away for an overnight stay, or the disciple determines to leave the boundary; third, abandoning the Path (if the teacher renounces the precepts); fourth, not granting dependence (the teacher gives up giving instruction); fifth, returning to live under the sight of the upādhyāya: if the upādhyāya takes charge of him, the ācārya should not cause him to request instructions. The Daśādhyāya-vinaya lays down the rules of dependence, even to the extent of not being allowed to ask for water to rinse the mouth [before requesting dependence]; first one requests dependence, and if later, due to unfamiliarity with character, faults arise, an exception is made; even to the extent of staying overnight together, living without dependence is not permitted to continue. The Mahāsāṃghika-vinaya states: Upāli had two śrāmaṇeras who wished to undergo karman ordination at the same time; he reported the matter to the Buddha. The Buddha said, "Those who have the same upādhyāya are permitted to do so." The Mahāsāṃghika-vinaya mentions four kinds of teachers: first, lacking Dharma and lacking food (permitted to leave without asking); second, lacking Dharma but having clothing and food (must ask before leaving); third, lacking clothing and food but having Dharma (though suffering, one should stay); fourth, having Dharma and having clothing and food (this is a pleasant stay; for the first two kinds of teachers who lack Dharma, one should apologize and leave; for the latter two kinds of teachers who have Dharma, one must not leave for the rest of one's life). If a teacher has five faults, the disciple should apologize and depart (first, one should say to the upādhyāya: 'When I act according to the Dharma, the upādhyāya does not know; second, when I act contrary to the Dharma, the upādhyāya does not know; third, when I violate the precepts, he neglects and does not reprimand me; fourth, if I violate them, he also does not know; fifth, if having violated them I repent, it still does not match the benefit of being trained after leaving household life; therefore I request to go outside to consult and cultivate the superior Dharma'). Although there are many types of ordination according to faculties, the general summary comes down solely to manifest and non-manifest. Initially, before the teacher, one generates the intention to receive the precepts, moving body and speech to effect this dharma; this is called the manifest precept (vijñapti-śīla). Once the precept is obtained, having established it, it remains in the mind without further deliberate exertion, hence it is called the non-manifest precept (avijñapti-śīla). This is a supramundane dharma: when one generates the intention to receive it, one obtains it; when one generates the intention to abandon it, one loses the wholesome karma; otherwise, it will certainly bring about retribution. Unlike the precepts, it entails relinquishment. The Caturvargika-vinaya states: At that time, someone conferred upasampadā without first giving the śrāmaṇera precepts; not knowing whether it was valid or not, the Buddha said, "Upasampadā is obtained, but the saṃgha commits an offense." The Vinayamātṛkā states: At that time, someone received ordination from a precept-breaking teacher; having doubts, he asked the Buddha. The Buddha said, "Did you know beforehand whether your upādhyāya had received ordination from his teacher or not?" He replied, "I did not know." The Buddha said, "It is reckoned as receiving the precepts." Question: "May the full monks confer the six dharmas and the ten precepts on a nun or not?" Answer: "The full monks may only perform three kinds of karman for nuns: first, ordination; second, mānatva; third, rehabilitation (āhāna). For all other ritual matters, the various Vinayas contain no text; if they were to perform them, the karman would be invalid, and both monks and nuns would incur an offense." Question: