梵網經述記卷第一 1.3.2

1.3.2

設無比丘者。 不得受夏坐。 此為第三比丘尼受夏坐訖。 於兩部眾中當三事求見聞疑。 此為第四。 若比丘不聽聞者。 比丘尼則不得聞經律阿毘曇。 若聽聞者即得聞。 此為第五。 阿難。 比丘尼不得說比丘所犯。 比丘得說比丘尼所犯。 此為第六。 阿難。 比丘尼若犯僧伽婆尸沙。 當於兩部眾中十五日行不慢。 此為第七。 阿難。 比丘尼受具足。 雖至百歲故當向始受具足。 比丘總下意禮拜恭敬承事。 此為第八尊師法。 爾時阿難。 為彼大愛道。 說八尊師法時。 大愛道受八尊師法而得出家。 佛告阿難。 若女人不得於此正法律出家學道。 正法當住一千年。 今失五百歲。 餘有五百歲。 毘尼母論二亦同此經。 此中意說。 受八法時得具足戒。 如十誦云。 優波離問波闍。 受八重法。 即是出家。 成比丘尼。 餘尼云。 問佛言。 應現前作白四羯磨。 問。 若爾于時尼眾既未滿足。 餘者云何得戒。 答。 如薩婆多論云。 十四年前八數度女。 十四年後羯磨度之。 又彼二云。 成道八年後有白四羯磨。 又五分云。 五百比丘尼亦數法得。 又毘尼母云。 師法受具。 中除憍曇彌五百諸女人。 餘一切不得師法受具遣信者。 正理論云。 由遣使。 謂法授尼。 五分云。 婬女半迦尸。 欲往蘭若住處受具戒。 賊眾道路同取彼女。 女聞此事時不敢去。 佛聽遙為受具先尼眾中作本法竟。 置受戒人於一處所將十尼眾往蘭若處。 禮僧眾足。 尼羯磨師。 為從僧乞僧羯磨師。 乃至為作白四羯磨已。 和上闍梨將十尼還至本處所。 呼受戒人令禮眾足。 乃至廣說。 又毘尼母云。 尼遣使受戒。 中唯有一女。 得此女顏容挺特。 世所無比。 若往者恐惡人抄掠。 是佛所聽。 今時若有如是比者。 可得遣使受戒乞五德者。 正理論云。 由持律為第五人。 謂於邊國羯磨得者。 正理云。 由十眾。 謂於中國此即通僧尼。 尼受具中二部各十。 所言五十者就極少說。 若多若過於理無傷。 三歸得者。 正理論云。 由三說歸佛法僧。 謂六十賢部共集受具戒。 解云。 佛遣無學為說三歸便得具足。 毘尼母論二云。 佛告憍陳如。 若人出家者。 當剃除鬚髮。 教如是言。 我今盡形受歸依佛法僧。 我今依佛出家。 婆伽婆是我師也。 三語受戒如我所說解也。 尊者阿若憍陳如遊行到毘梨耆國。 復到毘舍離國。 毘舍離國中有毘梨耆人。 二國族姓子舍在一處。 此諸人等皆生念言。 阿若憍陳如。 於大沙門法中出家。 行於梵行。 我等就其出家學法共議論已。 即便相將詣陳如所。 頭面禮足。 白尊者言。 唯願大德聽我等於如來法中出家修於梵行。 阿若憍陳如聽其出家。 為說三語受戒。 受戒已共詣佛所。 陳如白佛言。 此族姓子等。 求欲出家為其三語受戒。 為得戒不。 佛告憍陳如。 此諸人等三語受戒。 善得其戒。 問。 何故餘人無三歸得具戒。 答。 未制已前有三語受具。 世尊制後無三語受具。 因病比丘無人看侍。 往白佛。 佛告諸比丘。 從今已去斷三語羯磨。 於十僧中白四羯磨聽使受具。 俱舍順正理三十七顯宗有十種得戒。 同此十誦摩得勒迦十種得戒。 一自然。 二見諦。 三問答。 四三歸。 五自誓。 謂大迦葉。 六五眾。 七十眾。 八八重法。 九遣信。 十二部。 謂尼毘無善來。 善來以後更與受故。 若依法藏部。 四分律云。 一善來。 二上法。 謂成無學證有餘滅名為上法。 即便得戒。 如四分律云。 若修道成阿羅漢果即名出家。 受具足戒。 而經說阿羅漢沙彌者非我所宗。 三三歸。 四八敬。 五羯磨。 此說意言。 自然是上法攝。 見諦是善來攝。 問答是羯磨攝。 信佛為大師是善來攝。 又宗不同。 不須會釋。 若依大眾部僧祇律云。

‘If there is no monk, [nuns] may not undertake the summer retreat.’ This is the third. ‘Having completed the summer retreat, a nun must seek [confession] of three matters—what is seen, heard, and suspected—before both assemblies.’ This is the fourth. ‘If monks do not grant permission to listen, then nuns may not listen to the sūtras, vinaya, and abhidharma; if they grant permission to listen, then they may listen.’ This is the fifth. ‘Ānanda, a nun may not speak of a monk’s offenses, but a monk may speak of a nun’s offenses.’ This is the sixth. ‘Ānanda, if a nun commits a saṃghāvaśeṣa, she must undergo mānatta for fifteen days before both assemblies.’ This is the seventh. ‘Ānanda, even if a nun has received full ordination for a hundred years, she must still humble her mind and pay homage, revere, and serve a monk who has just received full ordination.’ This is the eighth honored guru-dharma. At that time, when Ānanda explained the eight honored guru-dharmas to Mahāprajāpatī, Mahāprajāpatī accepted the eight honored guru-dharmas and thereby went forth. The Buddha told Ānanda: ‘If women were not permitted to go forth and train in the path within this genuine Dharma and Vinaya, the True Dharma would endure for one thousand years. Now five hundred years are lost, and only five hundred years remain.’ Fascicle two of the Vinayamātṛkā-śāstra is also identical to this scripture. The meaning intended here is that upon receiving the eight dharmas, one attains the full precepts. As the Daśa-bhāṇavāra-vinaya says: ‘Upāli asked: “Did Prajāpatī go forth and become a bhikṣuṇī simply by receiving the eight heavy dharmas?” The Buddha said regarding other nuns: “One must perform the formal motion and three announcements (jñapti-caturtha-karman) in their presence.”’ Question: If that is so, since the assembly of nuns was not yet complete at that time, how did the others receive the precepts? Answer: As the Sarvāstivāda-śāstra says: ‘Before the fourteenth year, women were ordained through the eight conditions; after the fourteenth year, they were ordained by karman.’ Furthermore, its second fascicle says: ‘Eight years after attaining awakening, there was the formal motion and three announcements.’ Also, the Mahīśāsaka-vinaya says: ‘The five hundred bhikṣuṇīs likewise attained it through the conditions of the dharma.’ Also, the Vinayamātṛkā says: ‘Receiving the full precepts through the guru-dharmas was granted only to Gautamī and the five hundred women; none of the rest could receive the full precepts through the guru-dharmas.’ Regarding ordination by sending a messenger: The Nyāyānusāra says: ‘Through sending an envoy; namely, the nun Dharmadinnā.’ The Mahīśāsaka-vinaya says: ‘The courtesan Aḍḍhakāsī wished to go to an araṇya dwelling to receive the full precepts, but a band of thieves along the road intended to capture her. When the woman heard of this, she did not dare to go. The Buddha permitted her to receive the full precepts from afar. First, after completing the primary formal act within the assembly of nuns, the ordination candidate was placed in one location, and ten nuns were taken to the araṇya dwelling to pay homage to the feet of the Saṃgha. The nun karman master requested on her behalf from the Saṃgha, and the monk karman master then performed the formal motion and three announcements for her. The upādhyāyikā and ācāryā took the ten nuns back to the original place, called the ordination candidate to pay homage to the feet of the assembly, and so on at length.’ Also, the Vinayamātṛkā says: ‘Among nuns who received the precepts by sending an envoy, there was only one woman who was exceptionally fair of countenance, peerless in the world. If she were to travel, it was feared evil men would plunder her, which the Buddha permitted. Nowadays, if there is a comparable case, ordination by sending an envoy is permissible.’ Regarding ordination by requesting five virtuous ones: The Nyāyānusāra says: ‘Because an expert in the vinaya acts as the fifth person; namely, in borderlands.’ Regarding ordination by karman: The Nyāyānusāra says: ‘Through an assembly of ten; namely, in the Central Land.’ This applies commonly to both monks and nuns. When a nun receives the full precepts, there are ten in each of the two assemblies. The mention of five and ten is stated according to the absolute minimum; having more does no harm to the principle. Regarding ordination by the Three Refuges: The Nyāyānusāra says: ‘Through thrice declaring refuge in the Buddha, Dharma, and Saṃgha; namely, the sixty Bhadravargīyas assembling together to receive the full precepts.’ Explanation: The Buddha dispatched an aśaikṣa to speak the Three Refuges for them, whereupon they obtained the full precepts. Fascicle two of the Vinayamātṛkā-śāstra states: ‘The Buddha said to Kauṇḍinya: “If a person goes forth, shave their hair and beard, and teach them to speak thus: ‘From now until the end of my life, I take refuge in the Buddha, the Dharma, and the Saṃgha. I now go forth relying upon the Buddha; the Bhagavān is my teacher.’ Receiving the precepts through the threefold declaration is understood as I have explained.” The Venerable Ājñāta-Kauṇḍinya journeyed to the Vṛji country, and further arrived in the city of Vaiśālī. In Vaiśālī there were Vṛji people; sons of good family from both lands were dwelling in the same place. These people all gave rise to the thought: “Ājñāta-Kauṇḍinya has gone forth in the teaching of the Great Śramaṇa and practices the brahmacarya. Let us approach him to go forth and learn the Dharma.” Having discussed this together, they led one another to Kauṇḍinya's presence, bowed their heads to his feet, and said to the Venerable One: “We only pray that the Great Virtuous One will permit us to go forth in the Tathāgata's teaching and cultivate the brahmacarya.” Ājñāta-Kauṇḍinya permitted them to go forth and recited the threefold declaration for them to receive the precepts. Having received the precepts, they went together to the Buddha's location. Kauṇḍinya said to the Buddha: “These sons of good family sought to go forth, and I recited the threefold declaration for them to receive the precepts. Have they attained the precepts or not?” The Buddha told Kauṇḍinya: “These people, through the threefold declaration of receiving the precepts, have well attained their precepts.”’ Question: Why are other people not permitted to attain the full precepts through the Three Refuges? Answer: Prior to the promulgation of the rule, there was ordination through the threefold declaration; after the World-Honoured One promulgated the rule, there was no ordination through the threefold declaration. Because a sick monk had no one to attend him, [someone] went and reported it to the Buddha. The Buddha told the monks: ‘From this day forward, the karman of the threefold declaration is terminated; I permit the full ordination to be conferred through the formal motion and three announcements before ten monks.’ The Abhidharmakośa, Nyāyānusāra (fascicle thirty-seven), and Samayapradīpikā enumerate ten modes of obtaining the precepts, which are identical to these ten modes of obtaining the precepts in the Daśa-bhāṇavāra-mātṛkā: 1. spontaneous ordination, 2. seeing the truth, 3. question and answer, 4. the Three Refuges, 5. self-vow (namely, Mahākāśyapa), 6. assembly of five, 7. assembly of ten, 8. the eight heavy dharmas, 9. sending a messenger, 10. the two assemblies. This means that among nuns, there was no 'Come, monk' (ehibhikṣuka), because after ‘Come, monk’ they were further conferred ordination. If according to the Dharmaguptaka school, the Cāturvargīya-vinaya lists: 1. ‘Come, monk’, 2. the supreme dharma—namely, becoming an aśaikṣa and realizing cessation with remainder is called the supreme dharma, whereupon one immediately obtains the precepts; as the Cāturvargīya-vinaya states: ‘If one cultivates the path and realizes the fruit of arhatship, that is called going forth and receiving the full precepts’ (whereas scriptures that speak of arhat śrāmaṇeras do not belong to our school’s tradition)—3. the Three Refuges, 4. the eight respects, 5. karman. What this means is that spontaneous ordination is subsumed under the supreme dharma, seeing the truth is subsumed under ‘Come, monk’, question and answer is subsumed under karman, and trusting the Buddha as the Great Teacher is subsumed under ‘Come, monk’. Moreover, since the schools differ, there is no need to harmonize them. If according to the Mahāsāṃghika-vinaya: