[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) › [四分律刪繁補闕行事鈔](https://indike.org/pramana/in.bauddha.taisho.1804) › 2.22 # 四分律刪繁補闕行事鈔 2.22 四分律刪繁補闕行事鈔 2.22 - **Language:** Classical Chinese ### [2.22](https://indike.org/pramana/in.bauddha.taisho.1804.2.22) 問：五篇七聚，何義離合，今上所明，但云六聚？答：言立五篇者，《僧祇律》中當宗所明，但云五種犯，五種制，五犯聚。其六聚七聚，即《四分》下文。今且分七、五不同：具有三義，則入五中，一者名均，二則體均，三者究竟均；不具此三，通入聚攝。而六、七差分者，亦有義意：六中合突吉羅，以同體故；七中離於惡說，以過多故。問：上具張六聚名體；請知五篇七聚，名相如何？答：言五篇名者：一波羅夷，二僧殘，三波逸提，四提舍尼，五突吉羅。言七聚者：一波羅夷，二者僧殘，三偷蘭遮，四波逸提，五提舍尼，六突吉羅，七者惡說。且列兩名，廣如《戒本疏》說。問：律中僧列二百五十戒，戒本具之；尼則五百，此言虛實？答：兩列定數，約指為言；故諸部通言，不必依數。論其戒體，唯一無作；約境明相，乃量塵沙，且指二百五十，以為持犯蹊徑耳。律中，尼有三百四十八戒，可得指此，而為所防。今準《智論》云：尼受戒法，略則五百，廣說八萬；僧則略有二百五十，廣亦同尼律儀。 > Question: On what grounds are the five classes and seven categories divided or combined? What was clarified above only spoke of six categories. Answer: As for establishing five classes, that which is clarified by the proper school in the Mahāsāṃghika-vinaya speaks only of five kinds of offenses, five kinds of prohibitions, and five offense categories. The six categories and seven categories are found in the later text of the Dharmaguptaka. Now, to distinguish the difference between seven and five: if three characteristics are fully present, it falls into the five—first, the names are equal; second, the essences are equal; third, the consummations are equal. If these three are not fully present, they are subsumed broadly into the categories. That six and seven differ also has doctrinal significance: in the six, duṣkṛta is combined because the essence is identical; in the seven, bad speech is separated because the faults are numerous. Question: Above, you fully laid out the names and essences of the six categories; please explain the names and characteristics of the five classes and seven categories. Answer: As for the names of the five classes: first, pārājika; second, saṃghāvaśeṣa; third, pāyattika; fourth, prātideśanīya; fifth, duṣkṛta. As for the seven categories: first, pārājika; second, saṃghāvaśeṣa; third, sthūlātyaya; fourth, pāyattika; fifth, prātideśanīya; sixth, duṣkṛta; seventh, bad speech (durbhāṣita). These two sets of names are listed provisionally; they are explained extensively in the Commentary on the Prātimokṣa. Question: In the Vinaya, monks are listed with two hundred and fifty precepts, fully present in the prātimokṣa; nuns are listed with five hundred. Is this statement literal or figurative? Answer: Both lists of fixed numbers are spoken approximately; hence all schools agree that one need not rely strictly on the number. In terms of their precept essence, there is only a single unmanifest karma (avijñapti); explaining their characteristics in relation to objects, they are as numerous as dust and sand—two hundred and fifty are merely pointed to as a guiding path for observance and transgression. In the Vinaya, nuns have three hundred and forty-eight precepts, which may be pointed to as what is guarded against. Now, according to the Mahāprajñāpāramitopadeśa: 'The rules for receiving the precepts for nuns are briefly five hundred, and extensively spoken of as eighty thousand; for monks, they are briefly two hundred and fifty, and extensively identical with the nun's discipline.' > — English (machine translation) (machine translation) - [Previous: 2.21](https://indike.org/pramana/in.bauddha.taisho.1804.2.21) - [Next: 2.23](https://indike.org/pramana/in.bauddha.taisho.1804.2.23) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1804.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.2.22) — English, machine translation ## Linked texts (1) - [緇門警訓](https://indike.org/pramana/in.bauddha.taisho.2023.3.28) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1804.2.22](https://indike.org/pramana/in.bauddha.taisho.1804.2.22) · Pramāṇa