---
title: "弘戒法儀 · 第六教授師出眾問遮難法"
description: "弘戒法儀由明代高僧法藏禅师辑录，是一部关于佛教戒律传授仪轨的重要典籍。该书编纂于明末佛教戒律重整时期，系统汇集了传戒、受戒、持戒的规范程序和仪轨细节，包括戒场布置、师承要求、羯磨作法及戒子行持等内容。它不仅是汉传佛教授戒仪式的权威指南，也对后世戒律传承与佛教制度规范化产生了深远影响，是研究明代佛教律宗和戒律思想的重要文献。"
url: "https://rushiwowen.co/en/r/cmcx0440e07xzjl045pxzpwj0"
---

### 第六教授師出眾問遮難法

> Chapter 6: The Teacher Resolves Doubts and Obstacles

向下差僧俱如上。周而復始。其教授師即從座起整衣持帖。向北入佛後。從西出至佛前。朝東向僧問訊。轉身面西。下壇。侍者至教授師所。敷坐侍者教沙彌問訊出香。開坐具。禮三拜。胡跪合掌。教授師白云。

> <note>In the same manner as above, the process continues cyclically. Then the instructor monk rises from his seat, straightens his robe, and holds the register. Heading north, he enters behind the Buddha, then comes out from the west to the front of the Buddha. Facing east, he greets the assembly. Turning to face west, he descends from the platform. The attendant arrives at the instructor's place, lays out a seat, and instructs the novice to greet, offer incense, open the sitting mat, and bow three times. Kneeling with palms together in reverence, the instructor monk says:</note>

善男子。壇上諸師作法。差我下來。問汝三人遮難。汝莫恐怖。須臾之間。令汝三人陞於寶壇。受具足戒。成大比丘。入三寶數。此非小緣。當生慶幸。

> Good man. The masters on the platform have completed their rituals and sent me down to ask you three about any obstacles or hindrances. Do not be afraid. In a brief moment, you three will ascend the precious platform, receive the full precepts, and become great monks, counted among the Three Treasures. This is no small matter—you should feel fortunate and rejoice.

夫戒者。乃菩提之根本。聖道之鎡基。佛世利機。契動便感。末世澆薄。聖制從緣。緣集則作法成功。緣散則戒德無立。無作功勛。不可見也。托緣定其有無。三衣一鉢。是汝三人得戒之正緣。我於未問汝遮難之前。先與汝說衣鉢名相。汝當知之。汝三人袱中各有五條衣。梵語安陀會。此云作務衣。寺中執勞服役。路途出入住還。當著此衣。汝三人身上所披七條衣。梵語󳬂多羅。此云入眾衣。凡赴齋聽講。修懺誦經。禮佛坐禪。布薩自恣。當著此衣。汝三人袱中各有大衣。梵語僧伽黎。此云雜碎衣。謂剪碎製成。條相多故。凡入王宮。陞座說法。聚落乞食。降伏外道。振威之時。當搭此衣。汝三人各有一鉢。梵語鉢多羅。此云應量器。謂體色量三。皆應法故。然此衣鉢。乃恒沙諸佛之幖幟。聖賢沙門之軌儀。西天有九十六種之外道。尚不識其名字。惟佛世尊示此未曾有法。汝今得獲受持。當須珍敬愛護。然此衣鉢必須自己置辦。若借若無。並名非法。今此衣鉢。是汝三人已有否。答云已有。教云甚善。

> The precepts are the very root of enlightenment and the foundation of the sacred path. In the Buddha's time, beings were sharp and responsive—the moment they encountered the Dharma, they were moved and awakened. But in these latter days, people's capacities are shallow, and the sacred teachings have had to adapt to circumstances. When conditions gather, the precepts take effect; when conditions scatter, the precepts lose their foundation. The invisible merit of the precepts cannot be seen with the eyes—it is only through conditions that their presence or absence is determined. The three robes and one alms bowl are the rightful conditions through which you three obtain the precepts. Before I ask you about the obstacles to receiving them, I will first explain the names and forms of the robes and bowl. You should know these well. In each of your bundles, you have a five-panel robe. In Sanskrit it is called \*andhatsa\*, which in our language means "work robe." When doing labor in the monastery, or when coming and going on the roads, you should wear this robe. The seven-panel robe you three are now wearing is called in Sanskrit \*uttarāsaṅga\*, which means "assembly robe." Whenever you attend meals, listen to lectures, practice repentance, chant sutras, bow to the Buddha, sit in meditation, or observe the uposatha and self-censure ceremonies, you should wear this robe. In each of your bundles, you also have a large robe. In Sanskrit it is called \*saṃghāṭī\*, which means "patchwork robe"—so called because it is sewn from many cut pieces, displaying a multitude of panels. Whenever you enter a king's palace, ascend the seat to teach the Dharma, walk through villages for alms, subdue heretics, or display majestic bearing, you should wear this robe. Each of you also has one alms bowl. In Sanskrit it is called \*pātra\*, which means "vessel of proper measure"—because its material, color, and size all accord with the Dharma. These robes and this bowl are the very symbols of countless Buddhas, the timeless standard of noble monastics. Even the ninety-six kinds of heretics in the western lands do not recognize their names. Only the World-Honored One revealed this unprecedented teaching. Now that you have received them, you must cherish, respect, and protect them. Moreover, these robes and bowl must be procured by yourselves—borrowed or absent ones are not considered proper. Now, do you three already possess these robes and bowl? <note>They answer:</note> We do. <note>The teacher says:</note> Very good.

善男子聽。汝從無始以來。起虗妄心。欺誑聖賢。沈沒生死。無解脫期。今既投佛出家。為佛弟子。受佛禁戒。出生死津。務要斷虗妄根。行真實道。正是志誠時。我今問汝重難輕遮。汝當諦審此身。有則言有。無則言無。不解不識。不得妄答。汝三人第一不曾犯邊罪否。量汝三人乍入道門。未識此罪名字。謂曾受佛戒已。於婬盜殺妄四根本戒中。隨犯一戒。漂棄佛海邊外。永不得入清淨眾中。共同說戒羯磨。名為邊罪。汝三人果無此罪否。答云無　汝非白衣時。沙彌時。污淨行比丘尼否。答云無　汝非白衣時。沙彌時。盜聽眾僧說戒。詐稱比丘。受人恭敬利養禮拜。名為賊住。賊住之人。佛不許度。汝非此人否。答云無。

> Good man, listen. From beginningless time, you have harbored deluded thoughts, deceiving sages and saints, sinking in the cycle of birth and death with no hope of liberation. Now that you have taken refuge in the Buddha and left home to become a monk, you are a disciple of the Buddha, receiving the Buddha's precepts. To cross the river of birth and death, you must cut off the root of delusion and walk the path of truth. This is the time for wholehearted sincerity. I now ask you about the serious offenses and minor obstacles. You must carefully examine yourself. If you have them, say so. If not, say not. Do not guess or claim ignorance, and do not answer falsely. You three—first, have you ever committed the offense of the "border crime"? Since you have just entered the path, you may not know the name of this offense. It means that after receiving the Buddha's precepts, if one violates any of the four root precepts—abstaining from killing, stealing, sexual misconduct, and lying—one is cast out beyond the bounds of the Buddha's community, forever barred from joining the pure assembly or participating in confession and communal rituals. This is called the "border crime." Do you three truly have no such offense? <note>Answer:</note> No. Were you, as laypeople or novices, ever guilty of defiling a pure and virtuous nun? <note>Answer:</note> No. Were you, as laypeople or novices, ever guilty of secretly listening to the monks' confession, falsely claiming to be a monk, and receiving respect, offerings, or veneration? Such a person is called a "thief living among the sangha." The Buddha does not permit such a person to be ordained. Are you not such people? <note>Answer:</note> No.

汝非外道。投佛出家。受佛戒已還歸外道。今復重來。此人志性不定。名為破內外道。非佛法器。佛不許度。汝非此人否。答云無　汝非生謂人從生來。男根不滿。是名生不男犍謂人以刀去其男根。是名犍不男也妬謂男根似無。見他行婬。因生妬心。遂感有根。是名妬不男變謂能變現也。遇男則變為女。遇女則變為男。是名變不男半謂半月能男。半月不能男。是名半不男也五種不男人否。答云無　汝非弒父弒母。弒和尚阿闍黎。破羯磨轉法輪僧。惡心出佛身血。名為五逆。五逆罪重。佛不許度。汝非此人否。答云無　汝非天子阿修羅子。名為非人。變為人形。而來受戒否。答云無　汝非諸龍畜等有大通力。能變化者。化為人形。而來受戒否。答云無　汝三人身中。各不帶佩男女二形否。答云無。

> You are not a follower of other paths. You have come to the Buddha to leave home, received the precepts, and then returned to other paths. Now you have come back again. This person's resolve is unstable, known as one who breaks both inside and outside the path, not a vessel for the Dharma. The Buddha does not permit ordination. Are you such a person? <note>Reply</note> No. You are not one of the five types of non-males: born non-male<note>Meaning: from birth, one's male organ is incomplete; this is called a born non-male.</note>, castrated non-male<note>Meaning: one who has had their male organ removed by a knife; this is called a castrated non-male.</note>, jealous non-male<note>Meaning: one whose male organ seems absent, but upon seeing others engage in lust, develops jealousy and thereby senses an organ; this is called a jealous non-male.</note>, transformative non-male<note>Meaning: one who can transform, becoming female with males and male with females; this is called a transformative non-male.</note>, half non-male<note>Meaning: one who can be male for half a month and not male for the other half; this is called a half non-male.</note> Are you such a person? <note>Reply</note> No. You are not one who has killed a father, killed a mother, killed an abbot or teacher, broken the harmony of the sangha, or with evil intent caused blood to flow from the Buddha's body. These are called the five heinous acts. The weight of these offenses is severe, and the Buddha does not permit ordination. Are you such a person? <note>Reply</note> No. You are not a son of gods or asuras, known as non-humans, who has taken human form to come and receive the precepts, are you? <note>Reply</note> No. You are not beings such as dragons or animals with great supernatural powers who can transform, taking human form to come and receive the precepts, are you? <note>Reply</note> No. Do the three of you not each carry or wear both male and female forms in your bodies? <note>Reply</note> No.

善男子。此是十三重難。重難既無。甚是淨器。我今更問汝十六輕遮。汝當仍前一一實答。善男子。汝三人出家以來。各各訓導。是何法名。各答某甲此是汝三人入道之法。名一生之稱呼。從今受戒而去。凡見和尚阿闍黎。同壇尊眾。上中下座。宰官長者。朋友知識。父母師長之前。皆當稱此兩字法名。不得言你我某甲小僧之稱。汝三人今日壇頭得戒和尚是誰。答云上某下某某寺宗師。教授師云此是某寺某宗師。是汝三人得戒和尚。梵語和尚。此云歷生。一云力生。三乘道力五分法身。皆藉歷此師威力而生。故云歷生。又云依學。謂依隨此師。學出世法。故云依學。今日受戒。若無此師。戒無從發。汝當記取和尚尊名。認取和尚慈相。若不記得名字相貌。受戒不得。從今已去。凡遇節臘結制解制。當須懷香禮拜得戒和尚。若遇路途遙遠。不得侍詣。當以焚香。遙空稱名致敬。不得慢意。汝三人年滿二十否。答云滿　衣鉢臥具具足否。答云具足　父母聽汝出家否。答云聽　汝不負人錢債。作不還心而來受戒否。答云無　汝非他人家下使人否。答云無　汝非當朝有名有祿官人否。答云無　汝是丈夫否。答云是　既是丈夫。又要無病。一疥癩。二癰疽。三白癩。四乾痟。五顛狂。汝三人果無如是五病否。答云無。

> Good man, these are the thirteen grave obstacles. Since you are free of them, you are truly pure vessels. Now I will further ask you about the sixteen lesser hindrances. You must answer truthfully one by one as before. Good man, since your ordination, each of you has been guided and taught. What is your dharma name? <note>Each answers with their respective name</note> This is the name of your entry into the path—a designation for this lifetime. From now on, having received the precepts, whenever you encounter your preceptor, teacher, fellow practitioners of the same ordination platform, those of higher, middle, or lower ranks, officials, elders, friends, teachers, or parents, you should address yourself by these two characters of your dharma name. You must not use informal terms like "I" or "this humble monk." You three, today at this ordination platform, who is your preceptor who confers the precepts? <note>Answer: "The Venerable \[surname\] \[given name\]"</note> The master of such-and-such monastery. <note>The instructor says:</note> This is the Venerable \[name\] of \[monastery\], who is your preceptor. In Sanskrit, "upadhyaya" is called "lìshēng" (one who gives birth through past lives), also "lìshēng" (one who gives birth through strength). The power of the three vehicles and the wisdom body of the fivefold dharma are all born through the strength of this teacher, hence the name. It is also called "following in study"—that is, following this teacher to learn the dharma of transcending the world. Today, in receiving the precepts, without this teacher, the precepts could not arise. You must remember your preceptor's honorable name and recognize his compassionate appearance. If you do not remember his name or appearance, you cannot truly receive the precepts. From now on, whenever you encounter festivals, winter retreats, the beginning or end of practice periods, you must bring incense and pay respects to your preceptor. If the distance is too great to visit in person, you should burn incense and call his name toward the sky with reverence. Do not be negligent. Are you three all twenty years of age? <note>Answer:</note> Yes. Do you have complete robes and bowls? <note>Answer:</note> Yes. Have your parents given permission for you to ordain? <note>Answer:</note> Yes. Are you free of debts owed to others with no intention of repaying? <note>Answer:</note> None. Are you not servants in another's household? <note>Answer:</note> No. Are you not officials of the current government with rank or salary? <note>Answer:</note> No. Are you men? <note>Answer:</note> Yes. Since you are men, you must also be free of illness—namely, the five diseases: leprosy, abscesses, white leprosy, consumption, and madness. Are you three truly free of these five diseases? <note>Answer:</note> Yes.

善男子。此是十六輕遮。前無重難。後無輕遮。甚是淨器。戒可得授。我今於此問汝。少間壇上眾師之前。亦如是問。汝今於此答我。少間壇上眾師之前。亦如是答。汝當收取衣鉢。恭往壇前。燒香禮拜。作觀運想。壇上十師作十方佛。次當誦呪祈禱　三寶諸天。乞求加護。願登壇時。無諸魔障。我往壇上。作白和告眾僧。僧若許可。我即以手招汝上壇。從僧乞授具足戒。