受戒羯磨=Ordination Procedure; 南山宗=Southern Mountain; School; 《傳戒正範》=Rules for Precepts Transmission Ceremonies
摘要
唐朝後，漢傳之律學主是以道宣律師（596 ~ 667）之「南山宗」為依據。本文首先對「受比丘戒法」中之 「一白三羯磨」（the Motion and the Three Annoucements; 提案說一次，聲明三次），以「南山宗」對「白」文之 五句分析與「羯磨」文之二分，三段之解析為例，考察巴 利語律藏原義後建議︰「南山宗」所分「白」文之第三。四句，應合為「若僧時到，僧忍聽僧授某甲具足戒，某 乙為和尚」一句來理解；而「羯磨」文也應合「誰諸長 老忍僧與某甲授具足戒，某乙為和尚者默然」為一句，及「僧已忍與某甲授具足戒竟，某乙為和尚」也如是。其次，對漢傳各類「受菩薩戒法」作文獻考察後發現︰現行傳戒儀式之主依據是見月律師（1602 ~ 79）所編 《傳戒正範》，將《瑜伽菩薩戒品》之「三說請佛證明」 作為「正授戒體法」的羯磨文；反之，將「三問能受戒否」之羯磨文判為與「納受戒體」無關之「明開導戒法」，這 是與古傳「湛然本」等「受菩薩戒法」相違……
From the Tang dynasty, the studies of Vinaya in China were based mainly on the 'Southern Mountain School' of Taoh-suan(道宣)(596 ~ 667). This article first examines the analyses made by Southern Mountain School on the Motion and the Three Annoucements of the Receiving the Bhikkhu Precepts. After comparting the relevant Pali Text, I make the following suggestions. The third and fourth sentences analyzed by Southern Mountain School should be combined to read: If there is complete preparedness of the Sangha, Let the Sangha give "A" ordination with Venerable "P" as Preceptor. Also, the following two combinations should be made in the Annoucement section: If the ordination of "A" through Precoptor "P" is pleasing to the Venerable ones, Let them be silent. By the Sangha upasampada has been given to "A" with Venerable "P" as Preceptor. Then, after inspecting all the literature concerning the Chinese tradition of Receiving the Bodhisattva Precepts, I have discoverd that Rules for Precepts Transmission Ceremonies of Chian-yue (見月) (1602 ~ 1679),the most popular ceremony text today, uses the "three reguesting verification from the Buddhas" in Boddhisattvabhumi as the main procedure. On the contrary, the main Annoucement of "asking applicant three times whether he can receive Boddhisattva Precepts or not" treated as preparing part for explanation of Precepts; this is not in accordance with Chinese orthodox tradition of Receiving the Bodhisattva Precepts.
