[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) › 2.38 # 四分律刪繁補闕行事鈔 2.38 四分律刪繁補闕行事鈔 2.38 - **Language:** Classical Chinese ### [2.38](https://indike.org/pramana/in.bauddha.taisho.1804.2.38) 三略解名義。依彼梵本，具立三名：初言毘尼（或云毘奈耶，或云毘那耶），此翻為律。即《四分》十八法中，毘尼及律，二名不並；又《增一》中七種律也，謂七毘尼。或以滅翻，從功能為號，終非正譯。故以律翻之，乃當正義。二言尸羅，此翻為戒，即六度所說，良證可知。三言波羅提木叉，此云處處解脫。顯三次第，即是一化始終。律則據教，教不孤起，必詮行相，戒則因之而立；戒不虛因，必有果克，故解脫絕縛，最在其終。次明其義。初云律者，法也。謂犯不犯，輕重等法；並律所明，即教詮也。問：餘之兩藏，亦明行法，何不標名？答：《智論》云：餘藏所詮，意存定慧；此中顯宣，戒行為萬善之因基；故先取法名，引生後二也。所以前標律者，由出家五眾，形服異世，顯內法亦異；而外道俗流，濫同聖迹，無由取別，妙以法除；故創弘律名，用顯知法。餘如常解。二者戒義，如《雜心》說，謂類通法界也。廣如後明。《智論》云：戒者，秦言性善也。又《善生經》云：戒者，制也，制不善法；或云迮隘，性不容惡；或云清凉，遮煩惱熱；或名為上，能上天堂，至無上道。此但從功能彰名。或從心辯，如經云，學也，學調伏心等。或就體解，即作無作戒，如《雜心》云：別解脫調伏，以體是善，非惡無記。因明正義，戒者，性也；性通善惡，故惡律儀，類亦通周，故云不律儀也。若此立名，戒當禁也。惡法禁善，名之為律；樂殺前生，行順此法，名之為儀。若就善律儀，反解即是。此則以戒從教立名。又律云：木叉者，戒也，此因從果為號也。三解脫義者。近而彰名，隨分果也。謂身口七非，犯緣非一；各各防護，隨相解脫。遠取戒德，因戒克聖；望彼絕累，由遵戒本。故律云：除結無罣礙，縛著由此解。餘如後說。 > Third, briefly explaining the names and meanings. According to the Sanskrit texts, three names are fully established: First, vinaya (also called pinaye or pinaye), which is translated here as "lü" (regulation/rule). In the eighteen dharmas of the Dharmaguptaka Vinaya, the two names vinaya and lü do not appear together; furthermore, in the Ekottarika-āgama there are seven kinds of lü, referring to the seven vinayas. Some translate it as "cessation/extinction," naming it from its function, but this is ultimately not the proper translation. Therefore, translating it as "lü" constitutes the proper meaning. Second, śīla, which is translated here as "jie" (precepts); as explained in the six pāramitās, this can be understood through excellent proof. Third, prātimokṣa, which is translated here as "liberation in each and every case." Showing the sequence of these three reflects the beginning and end of a single period of teaching: vinaya is based on the teaching, and teaching does not arise in isolation, for it necessarily expounds the characteristics of practice, and precepts are established through it; precepts are not an empty cause and necessarily attain a result, and therefore liberation and cutting off fetters are at the very end. Next, explaining their meanings: First, lü means norm/law. It refers to the norms concerning offenses and non-offenses, light and grave, and so forth; all are clarified by the vinaya, which is the expounding of the teaching. Question: The other two baskets also clarify norms of practice; why do they not take this name? Answer: The Mahāprajñāpāramitopadeśa says that what the other baskets expound focuses on meditative absorption and wisdom; here, it is proclaimed that precept practice is the causal foundation of myriad goods. Therefore, taking the name of norm/law first leads to the generation of the latter two. The reason for putting lü first is that the five assemblies of renunciants are different from worldly people in appearance and dress, showing that their internal norms are also different. Tīrthikas and worldly people might mistakenly appear similar to the traces of sages without any way to distinguish them, but they are subtly distinguished through the norm. Therefore, the name of lü was first promulgated to make known the norm. The rest is as commonly explained. Second, the meaning of śīla: as stated in the Saṃyuktābhidharmahṛdaya, its category extends to the entire dharma realm, as will be explained at length later. The Mahāprajñāpāramitopadeśa says: "Precept (śīla), in the language of Qin, means 'natural goodness'." Also, the Upāsaka-śīla Sūtra says: "Precept means restraint, restraining unwholesome phenomena." Some also say it means "narrow and confined," its nature not tolerating evil; or it means "cool and refreshing," warding off the fever of defilements; or it is called "superior," because it enables ascent to heaven and attainment of the unsurpassed path. These merely establish the name according to its function. Or it is distinguished according to the mind, as the sūtra says, "it is training," training to subdue the mind, and so forth. Or it is explained in terms of its essence, namely manifest and non-manifest precepts, as the Saṃyuktābhidharmahṛdaya says: "The prātimokṣa subduing, because its essence is good, is neither unwholesome nor indeterminate." From this the proper meaning is clarified: precept means "nature"; nature extends to both wholesome and unwholesome, and thus unwholesome discipline also encompasses its category comprehensively, and is therefore called non-discipline (asaṃvara). If the name is established in this way, precept corresponds to "prohibition." Unwholesome phenomena prohibiting the good is named lü (regulation); taking pleasure in killing living beings and acting in accordance with this norm is named yí (deportment/discipline). In the case of wholesome discipline (saṃvara), the opposite interpretation applies. This is establishing the name of precept according to the teaching. Furthermore, the Vinaya says: "Mokṣa means precept;" this is naming the cause after the fruit. Third, the meaning of liberation: showing the name from a proximate perspective, it refers to the fractional result. That is, the seven wrongs of body and speech involve more than one condition for transgression; guarding against each of them brings liberation according to each characteristic. Taking the virtue of precepts from a distant perspective, one achieves sagehood by relying on the precepts; looking forward to severing entanglements, it comes from honoring the root of the precepts. Therefore, the Vinaya says: "Removing fetters without hindrance, bonds and attachments are hereby untied." The rest is as explained below. > — English (machine translation) (machine translation) - [Previous: 2.37](https://indike.org/pramana/in.bauddha.taisho.1804.2.37) - [Next: 2.39](https://indike.org/pramana/in.bauddha.taisho.1804.2.39) - [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.2.38) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1804.2.38](https://indike.org/pramana/in.bauddha.taisho.1804.2.38) · Pramāṇa