四部律并論要用抄 1.6.2

1.6.2

"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?"