漢傳「受戒法」之考察

唐朝之後，漢傳之律學主要是以道宣律師（596～667）之「南山宗」為依據。本文首先對於「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」對於「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，應該合為「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」文也應該合「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︰現行傳戒儀式之主要依據是見月律師（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。

關鍵字

受戒羯磨；南山宗；《傳戒正範》

並列摘要

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.