[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) › 2.56 # 四分律刪繁補闕行事鈔 2.56 四分律刪繁補闕行事鈔 2.56 - **Language:** Classical Chinese ### [2.56](https://indike.org/pramana/in.bauddha.taisho.1804.2.56) 《多論》又云：於三千大千世界，下至阿鼻，上至非想，於一切眾生上，可殺不可殺，乃至可欺不可欺；此一一眾生，乃至如來，有命之類，以三因緣，一一得戒。又以此推，出家僧尼，及下三眾，奉戒德瓶，行遵聖迹，位高人天，良由於此。端拱自守，福德恒流。故《明了論》云：四萬二千，福河恒流。解云：謂四萬二千學處，一切恒流，其猶河水，洗除破戒煩惱。言四萬二千者，謂根本戒有四百二十。所以爾者，如婆藪斗律，戒有二百，多明輕戒；優婆提舍，戒有一百二十一，多明重戒；比丘尼別戒九十九；合成四百二十。是一一戒，有攝僧等十功德；一一功德，能生十種正行，謂信等五根，無貪等三善根，及身口二護；一戒即百，合成有四百二十，豈非四萬二千。又解云：無願毘尼者，謂第三羯磨竟時，四萬二千學處，一時並起，無一戒不生，故稱無願。據斯以求，戒德恒流。問：僧尼二眾，戒數各別，何以無願毘尼，直言四萬二千耶？一解：此總舉二眾以說，若取實理，各隨本戒。又釋：以轉根義，證比丘懸發得尼戒，俱有四萬二千。 > The \*Sarvāstivāda-vinaya-vibhāṣā\* also states: 'Throughout the great trichiliocosm, down to Avīci and up to Neither-Conception-nor-Non-Conception, toward all sentient beings, whether killable or unkillable, and up to whether deceivable or undeceivable; toward each of these sentient beings, and up to the Tathāgata, toward all living beings, through three causes and conditions, one obtains the precepts toward each and every one.' Deducing from this further, that the ordained monks and nuns, as well as the lower three assemblies, uphold the vase of precept virtue, follow the holy traces in their practice, and occupy a rank higher than humans and devas, is truly due to this. Folding their hands and guarding themselves, merit constantly flows. Therefore the \*Vinayavibhāṣā\* states: 'The river of merit of forty-two thousand constantly flows.' The commentary explains: 'This means that the forty-two thousand training rules all constantly flow, just like river water, washing away the defilements of breaking the precepts. Speaking of forty-two thousand: the root precepts number four hundred and twenty. The reason for this is: as in the \*Vasu-vinaya\*, there are two hundred precepts, mostly explaining minor precepts; in the \*Upadeśa\*, there are one hundred and twenty-one precepts, mostly explaining grave precepts; and the bhikṣuṇīs' distinct precepts are ninety-nine; combined, they make four hundred and twenty. Each single precept has ten merits, such as gathering the saṃgha; each merit can produce ten kinds of right practice, namely the five faculties such as faith, the three wholesome roots such as non-attachment, and the two protections of body and speech; each precept thus entails one hundred, combining to make four hundred and twenty, which is indeed forty-two thousand.' Another explanation states: 'The unconditioned (apraṇihita) Vinaya means that when the third karman is completed, the forty-two thousand training rules arise simultaneously, with not a single precept failing to arise, and hence it is called unconditioned.' Seeking on this basis, the virtue of the precepts constantly flows. Question: 'The numbers of precepts for the two assemblies of monks and nuns are each distinct; why does the unconditioned Vinaya simply state forty-two thousand?' One explanation: 'This speaks by mentioning the two assemblies together; if one takes the actual principle, each accords with their own root precepts.' Another explanation: 'On the grounds of the doctrine of faculty transformation, proving that a bhikṣu implicitly generates and obtains the bhikṣuṇī precepts in advance, both possess the forty-two thousand.' > — English (machine translation) (machine translation) - [Previous: 2.55](https://indike.org/pramana/in.bauddha.taisho.1804.2.55) - [Next: 2.57](https://indike.org/pramana/in.bauddha.taisho.1804.2.57) - [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.2.56) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1804.2.56](https://indike.org/pramana/in.bauddha.taisho.1804.2.56) · Pramāṇa