[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) › [大般涅槃經疏](https://indike.org/pramana/in.bauddha.taisho.1767) › 9.13 # 大般涅槃經疏 9.13 大般涅槃經疏 9.13 - **Language:** Classical Chinese ### [9.13](https://indike.org/pramana/in.bauddha.taisho.1767.9.13) 云何善解因緣義，即第四相。若通論者，預是經論皆是假名因緣之教；若別論者，三藏事相是因緣教。今文偏指戒律者，如欲制戒先須緣起，次明戒體，後廣出相，故名為因緣。餘兩藏少，不如此多，故不別指。就文為二番問答。初假設四問：一問何不頓說、二問墮、三問律、四問木叉。先一是總，後三是別。如來何故不為弟子頓說五篇七聚令其修行，待其有犯方始制耶？波斯匿者，此翻和悅。王多仁慈，若不醉時恒懷愛念，若得酒時應死判生（云云）。佛在其國，欲制盜戒，問王：國法盜幾入重？王答五錢。佛依國法，有事制立多問於王。今標國主，意在於此。深妙義者，何不頓說篇聚戒律？戒是大乘常樂我淨，故言深妙。第二問墮而不問戒與毘尼，誦者義得相兼。木叉名解脫，毘尼名滅，只滅兼解脫。問木叉，兼得毘尼。律有二義：一詮量輕重、二者遮制。今取遮制邊，兼得戒義，戒是遮止，律攝。誦者書之在文為律，闇諷在口為誦，一體而有兩名。佛答四問，更重答木叉，舊用此為五問（云云）。就答中不次第，初答木叉、次答墮、三重答木叉、四答律、五答總問。初答木叉者，知足淨命是其義也。次答墮者，墮通輕重，若犯五篇則墮四趣，墮義則通。又復墮者偏在犯重（云云）。又墮者長養，此偏在輕。輕墮二塗，重在地獄。「波羅提」下，三重答木叉。「律者」下，四答律。初一句直順入三藏，入戒威儀即毘尼藏、深經即修多羅藏、善義即毘曇藏。《十誦》唯九十。《彌沙塞》九十二，一尼不病不得往說法、二迴僧物向己。今言九十一者，復是教門廣略。五「或復有人破一切戒」去，是答總問何不頓說？所以不得頓制五篇者，恐人屏破。若頓制五者，恐人不敢持。所以漸漸從輕至重。具足者，具一切惡。盡一切相者，一切善也。無有因緣者，無復佛法因緣，亦是撥無因緣。 > How to skillfully understand the meaning of causes and conditions is the fourth characteristic. Speaking generally, all sūtras and treatises whatsoever are teachings of nominal causes and conditions. Speaking specifically, the concrete phenomena of the Tripiṭaka are the teachings of causes and conditions. Here, the text specifically points to the Vinaya because when one wishes to institute a precept, one must first have the originating conditions, next clarify the essence of the precept, and afterward elaborate its characteristics; hence it is called 'causes and conditions'. The other two baskets have few \[such accounts\] and are not as extensive as this, so they are not specifically pointed to. In the text, there are two rounds of questions and answers. First, four hypothetical questions are posed: first, asking why it was not taught abruptly; second, asking about 'falling' (pātayantikā); third, asking about the Vinaya; fourth, asking about the mokṣa. The first one is general, and the latter three are specific. Why did the Tathāgata not abruptly teach the five sections and seven groups of precepts for disciples to practice, but waited until they committed a transgression before beginning to institute them? 'Prasenajit' is translated here as 'Harmonious Joy'. The king was very benevolent; when he was not drunk, he always harbored loving thoughts, but when he drank wine, those who should have died he judged should live, and so forth. When the Buddha was in his country and wished to institute the precept against theft, he asked the king: 'According to the law of the state, what amount of theft constitutes a grave crime?' The king replied, 'Five coins.' The Buddha relied on the state's law, and when instituting things based on circumstances, he often asked the king. Here, noting the ruler of the country has this intention. Regarding 'profound and wondrous meaning': why not abruptly teach the precepts of the sections and groups? Precepts are the Mahāyāna permanence, bliss, self, and purity, hence they are called profound and wondrous. The second asks about 'falling' without asking about precepts and Vinaya, but the reciters' meaning can encompass both. Mokṣa means liberation, and Vinaya means cessation; cessation simply encompasses liberation. In asking about mokṣa, Vinaya is also encompassed. The Vinaya has two meanings: first, weighing lightness and gravity; second, barring and prohibiting. Here, taking the side of barring and prohibiting, the meaning of precepts is also encompassed; precepts are barring and stopping, subsumed under the Vinaya. For the reciters, committing it to text is the Vinaya, and reciting it from memory by mouth is the recitation; they are one entity having two names. The Buddha answered the four questions, answering mokṣa once more, which older commentators took as five questions, and so forth. In the answers, they are not in sequence: first answering mokṣa, next answering falling, thirdly re-answering mokṣa, fourth answering Vinaya, and fifth answering the general question. First, answering mokṣa: contentment and pure livelihood are its meaning. Next, answering falling: falling applies generally to light and heavy; if one violates the five sections, one falls into the four destinies, so the meaning of falling is general. Furthermore, falling applies specifically to committing grave offenses, and so forth. Again, falling means 'causing to grow', which applies specifically to light offenses. Light offenses cause falling into two destinies, while grave offenses lead to hell. From 'Prātimokṣa' onward, thirdly, he re-answers mokṣa. From 'The Vinaya' onward, fourth, he answers Vinaya. The first phrase directly accords with entering the Tripiṭaka: entering precepts and deportment is the Vinaya piṭaka; profound sūtras are the Sūtra piṭaka; good meanings are the Abhidharma piṭaka. The Daśabhāṇavāra has only ninety \[offenses of falling\]. The Mahīśāsaka has ninety-two: first, not being permitted to go teach the Dharma to a nun who is not sick; second, diverting saṃgha property to oneself. Here saying ninety-one is again the difference between the broad and abridged versions of the doctrinal teachings. Fifth, from 'Or again, there is someone who breaks all precepts' onward answers the general question of why it was not taught abruptly. Why could the five sections not be instituted abruptly? It was feared people would break them in secret. If the five had been instituted abruptly, it was feared people would not dare to uphold them. Therefore, he proceeded gradually from light to heavy. 'Complete' means being complete in all evils. 'Exhausting all marks' means all goods. 'Having no causes and conditions' means no longer having the causes and conditions of the Buddhadharma, and also means denying causes and conditions. > — English (machine translation) (machine translation) - [Previous: 9.12](https://indike.org/pramana/in.bauddha.taisho.1767.9.12) - [Next: 9.14](https://indike.org/pramana/in.bauddha.taisho.1767.9.14) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1767.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1767~en-mt.9.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.9.13](https://indike.org/pramana/in.bauddha.taisho.1767.9.13) · Pramāṇa