[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大般涅槃經集解](https://indike.org/pramana/in.bauddha.taisho.1763) › 10.161 # 大般涅槃經集解 10.161 大般涅槃經集解 10.161 - **Language:** Classical Chinese ### [10.161](https://indike.org/pramana/in.bauddha.taisho.1763.10.161) 案僧亮曰：上以不受五戒，名優婆塞以功補德。若爾者，何必受戒而名比丘？是故問言有師無師以定之也。為持為犯者，有師則有戒，亦可以功補過。次問為持為犯也。法瑤曰：隨逐守護，跡似破戒，恐無人師之德。欲明此人持戒之德不虧，可師之道逾盛，是以迦葉發斯問也。僧宗曰：此中有二問，初問有師仁之德不耶？二問為持戒破戒耶？昔教比丘不得與器仗者俱遊，故有問也。寶亮曰：所以復有此問者，向雖辨今昔兩教之異，又明弘法之處；今先審其位，後明其處也。智秀曰：此下第三明出家之人護法之方也。有兩別：前開兩翻問答、後領解讚述也。前兩翻問答者，第一舉非以顯是、第二開制也。此將明非以顯是，故迦葉發問。 > Sengliang comments: Above, through not taking the five precepts, one is called an upāsaka, compensating for virtue by means of merit. If that is so, why must one receive precepts to be called a monk? Therefore he asks whether they have a teacher or lack a teacher to determine this. As for keeping or violating: if one has a teacher, then one has precepts, and one can also compensate for faults by means of merit. Next he asks whether they keep or violate. Fayao says: Following along and protecting them looks like breaking precepts on the surface, and one fears they lack the virtue of being a teacher of others. Desiring to clarify that this person's virtue of keeping the precepts is not diminished and his way of being a teacher is even more flourishing, Kāśyapa raised this question. Sengzong says: Here there are two questions: first, asking whether they have the virtue of humaneness of a teacher or not; second, asking whether they keep the precepts or break the precepts. Formerly, monks were taught not to travel together with those bearing weapons; hence he asks. Baoliang says: The reason for having this question again is that although the difference between the present and former teachings was distinguished earlier, and the location of propagating the Dharma was also clarified; now he first examines their status and then clarifies their place. Zhixiu says: From here on is the third, clarifying the method for renouncers to protect the Dharma. There are two distinctions: first, opening with two turns of questions and answers; second, expressing comprehension, praise, and commendation. In the first two turns of questions and answers: first, presenting the incorrect to reveal the correct; second, permission and prohibition. About to clarify the incorrect to reveal the correct, Kāśyapa raises the question. > — English (machine translation) (machine translation) - [Previous: 10.160](https://indike.org/pramana/in.bauddha.taisho.1763.10.160) - [Next: 10.162](https://indike.org/pramana/in.bauddha.taisho.1763.10.162) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1763.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.10.161) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.10.161](https://indike.org/pramana/in.bauddha.taisho.1763.10.161) · Pramāṇa