[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) › [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt) › 1 # 四分律刪繁補闕行事鈔 1 English (machine translation) 1 - **Language:** English ### [1.1](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.1) Preface to the Transactions Manual of the Four-Part Vinaya, Pruned of Excess and Supplemented Where Deficient (It is not without authors' signing their names to show distinction) ### [1.2](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.2) Composed by the Śramaṇa Shi Daoxuan of Chongyi Monastery in the Capital ### [1.3](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.3) Indeed, the virtue of the precepts is inconceivable, towering above all phenomena; it serves as a guide for the five vehicles and truly acts as a ferry across the waters for the three jewels! If one undertakes cultivation in reliance upon the teaching, the merit of concentration and wisdom is peerless; when it maintains the Buddha's Dharma, all other texts cease their claims before it. From the time the Great Master was in the world, he specially propagated this canon; reaching down to the four reliances, the bequeathed tradition continued unabated. Coming to the Semblance Age and the final era, times gradually grew degenerate and corrupt; men contended with lips and tongues, and engaged in fervent debates over matters without form. Thus, since the teaching was transmitted to the Qin ranges, nine dynasties have heard of it; yet those who stood out from the crowd possessed only intellectual arts. If one wishes to elucidate and make manifest the proper conduct, to regulate and sustain the semblance teaching; to bequeath enduring models and instruct late learners; to rejoin the profound cords that have snapped, and re-erect the great standards that have collapsed—these matters can indeed be examined in detail and appraised. Is it not that relying on the empty is easy to shape into sound, whereas regulating practical affairs is difficult to execute with flawless clarity? ### [1.4](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.4) Thus, former cultivators relied on the Vinaya Piṭaka, consulting the text and applying it as affairs arose; though adhering to the text relies upon authentic records, relying upon circumstances brought forth a profusion of redundancies and confusion. Furthermore, their learning was neither precise nor extensive, and subjective opinions were especially numerous; their classification was deficient in thorough discussion, and idiosyncratic theories gathered at every turn. Consequently, in the analysis of offenses, the light and heavy became twofold divided; in the maintenance of the saṃgha's disciplinary net, commonalities and differences grew fragmented. Unless one unifies the underlying intent of the teaching's abrogations and establishments and investigates the veracity of the various assertions, who could resolve grave doubts, dispel pervasive entanglements, synthesize the sectarian tenets, and explain the forms of practice? ### [1.5](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.5) I have constantly lamented that among the bequeathed records handed down by masters of previous generations, they merely discussed the abrogations and establishments in texts and commentaries, or compiled essential notes of questions and answers; as for making manifest and practicing worldly affairs so as to guide future beginners, there was not one text in a hundred. At times, some harboured an earnest intent toward practical affairs, yet their texts were subsumed within doctrinal compilations; or else they copiously listed superfluous phrasing while failing to address the trainees' capacity; or they simply listed the titles of karmans without expounding their completed forms. If one applied them according to the text, one could not resolve the matter at hand; furthermore, the phrasing was fragmented and disorderly, making them unsuitable for consultation. Therefore, those who searched through them could not know them without accumulated study; and those who sought to comprehend them could not fully understand them without refined mastery. ### [1.6](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.6) In the leisure between listening and gathering teachings, I cast my eyes over the various chapters. None of them wholly met my intent, and all possessed both merits and defects; thus I boldly took up the task, deploying my brush with directness. I have encompassed the authentic texts of different schools, synthesized the occasional teachings across various sūtras, and gathered what was bequeathed by the sages and worthies of the Western Lands as well as the written records of former virtuous ones in this land; searching out and refuting commonalities and differences, I scrutinized them all to the utmost; whatever was of superior insight was sure to be recorded to assist extensive knowledge, and whatever was an undisciplined account was excised to achieve a coherent meaning. Sometimes I used detailed phrasing to elucidate practical application; sometimes I pointed briefly so that like categories would follow one another; sometimes the text broke off while the meaning remained linked; sometimes words were questioned by positing hypothetical inquiries. In this way, beginning and end reflect one another, the concealed and the revealed appear alternately. Furthermore, active karmans, the right and wrong of various duties, correct rites for guiding the laity, and miscellaneous rules for the renunciant—all are subsumed into the single perspective of this school, so as to spare new students wasted effort! ### [1.7](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.7) Where they agree with me, I strike at their main points; where they present divergent views, I reject their textual verbosity. Who would delight in textual verbosity? It is truly because circumstances allow no other choice! Why is this? If one briefly abridges and extracts merely an outline, in practical application there will constantly be inadequacies; yet if one must criticize non-urgent words at length, it would become something taboo for a manual. Now I have deliberated to strike a middle path, striving for conciseness and brevity; providing for emergencies and preparing for sudden needs, I have compiled it into three scrolls. If my thoughts are not sufficient for the affairs of the time, so that there are inherently deficiencies in the explanation of practice, then I briefly indicate the essential purpose, to be expanded upon later. ### [1.8](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.8) Now, the text of this entire work has its meaning spread across three parts. The upper scroll gathers the collective duties, providing formal procedures for execution and application; the middle scroll adheres to the precept essence, establishing repentance for observance and transgression; the lower scroll addresses essential practices according to capacity, arising in reliance upon circumstances. All are fully detailed according to the text, and I trust there is no disorder; yet the objective affairs are truly multitudinous, and it is exceedingly difficult to classify them. Now I take those of similar kinds to follow one another, using them to head the chapters; as for unifying the broad principles, fearing that the branches and streams may not be thoroughly detailed, I further summarize them with ten categories, so as to clearly mirror the profound teachings. ### [1.9](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.9) Chapter 1: Indicating the Tenets and Revealing Virtue ### [1.10](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.10) Chapter 2: Gathering the Saṃgha: In General and in Specific ### [1.11](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.11) Chapter 3: Quorum Characteristics of the Assembly (Rules for the separate saṃgha appended) ### [1.12](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.12) Chapter 4: Right and Wrong in Receiving Chanda ### [1.13](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.13) Chapter 5: General Discernment of Karmans ### [1.14](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.14) Chapter 6: Methods for Demarcating the Boundary ### [1.15](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.15) Chapter 7: Grand Guidelines of the Saṃgha Network ### [1.16](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.16) Chapter 8: Assembling Conditions for Upasampadā (Rules for relinquishing the precepts and the six recollections appended) ### [1.17](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.17) Chapter 9: Mutual Care Between Master and Disciple ### [1.18](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.18) Chapter 10: Correct Rites for Upoṣadha Recitation ### [1.19](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.19) Chapter 11: Encouraging Practice during Varṣā (Rules for receiving days of absence appended) ### [1.20](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.20) Chapter 12: Cardinal Essentials of Pravāraṇā (Rules for the kaṭhina robe appended) ### [1.21](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.21) Chapter 13: Names and Retributions of Classes and Categories of Offenses ### [1.22](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.22) Chapter 14: Explaining the Forms of the Precepts Individually ### [1.23](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.23) Chapter 15: Standard Rules for Observance and Transgression ### [1.24](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.24) Chapter 16: Methods for Repenting the Six Categories of Offenses ### [1.25](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.25) Chapter 17: General and Specific Aspects of the Two Robes ### [1.26](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.26) Chapter 18: Receipt and Purification of the Four Types of Medicines ### [1.27](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.27) Chapter 19: Prohibitions and Allowances Regarding Bowls and Implements (Rules for dwelling quarters, the five activities, and managing requisites appended) ### [1.28](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.28) Chapter 20: Counteracting and Regulating with Regard to Offerings ### [1.29](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.29) Chapter 21: Deportment for Dhūta Practices ### [1.30](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.30) Chapter 22: Paying Reverence to the Saṃgha and Images (Rules for constructing and erecting images and monasteries appended) ### [1.31](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.31) Chapter 23: Regulations for Funerary Announcements and Invitations ### [1.32](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.32) Chapter 24: Methods for Guiding and Transforming the Laity ### [1.33](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.33) Chapter 25: Mutual Treatment of Host and Guest (Rules for the four deportments appended) ### [1.34](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.34) Chapter 26: Attending the Sick and Sending Off the Deceased ### [1.35](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.35) Chapter 27: Miscellaneous Essential Practices (Meaning the correct practices for leaving the world and the rules upon which a bhikṣu relies) ### [1.36](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.36) Chapter 28: Specific Rules for Śrāmaṇeras ### [1.37](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.37) Chapter 29: Distinct Conduct for the Assembly of Nuns ### [1.38](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.38) Chapter 30: Distinct Practices of the Various Schools ### [1.39](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.39) First: The intent behind the arising of the teaching. When the supreme person arises in the world, his benefiting of beings follows specific methods; setting forth teachings in accord with capacity, in principle nothing is bestowed in vain. A treatise says: "Relying upon the gateway of great compassion, he expounded the Vinaya." Therefore the Vinaya says: "Because of the Bhagavat's compassionate thought, he expounded the Dharma for them." Second, to counter tīrthikas who reside without rules, and to reveal that in the Buddha's Dharma the person is venerable and the path is lofty, he therefore enacted these precepts. Examining the Vinaya below, all that was enacted contained exceptional arts. Therefore the text says: "If they are not collated and formulated, it will cause the tīrthikas to make other criticisms." Third, it comes forth to address divergent schools. Sects have many distinctions: for instance, in the Sarvāstivāda, the Prātimokṣa has redundancies and omissions, and its indication of the essence is not complete; in accommodating the laity, its standards are fixed by time and number, while in governing the Dharma, its rules generally lead to an absence of standard. Now, in the Dharmaguptaka, persons and dharmas are orderly, and the practical methods are multifaceted; in leading and guiding, it focuses solely on generating the good, and the intent in establishing the teaching rests in being manifest and concise. ### [1.40](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.40) The above has generally clarified the arising of the teaching; now it is discerned based on our own school. ### [1.41](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.41) Now, the teaching does not arise in isolation; it must depend on persons. Since persons are not identical, teachings are also not uniform. Therefore, in gathering, guiding, and broadly delivering beings, the practical methods are truly manifold. What is valued is attaining its root purport; it is truly difficult to scrutinize all its branching threads. Therefore, by examining allowance and prohibition, one verifies that the aim lies in benefiting persons; by making manifest observance and transgression, one realizes the intent rests in being without fault. Now, subsuming the single Vinaya Piṭaka, dividing it by five paradigms, the intent behind the arising of the teaching can be seen! ### [1.42](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.42) First, dividing them by prohibitory versus natural: natural evil pertains to both conversion and regulation, while prohibitory precepts arise directly upon a fault. That being so, the text of natural precepts is lenient while the meaning is strict; that is, along with each heavy precept, there are texts of allowance; though the text is an allowance, the allowance actually incurs an offense; even if one accomplishes observance, observing them is truly difficult. For instance, with sexual misconduct there must be no pleasure during the three periods; with slander, there must be compassionate rescue from beginning to end; since these are fundamental greed and anger, how could one restrain the mind without straying? Thus we know the meaning lies in urgent protection! Prohibitory precepts are initially prohibited, yet where there is benefit, an allowance is made; when faults arise from the allowance, they are made subject to prohibition again; is this not to preserve the conversion of the laity, fearing that they might fall into a pit of injustice? When the Great Compassionate One set forth the teaching, his intent was solely to check errors; therefore the Vinayamātṛkā fully establishes the two modes of leniency and strictness, causing one to search through them to gain a comprehensive view! ### [1.43](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.43) Second, investigating them by allowance and prohibition: the teaching extends through the two ages. Therefore the text below states: "Because the Bhagavat is an omniscient person, after prohibiting he allows again, and after allowing he prohibits again." This is the teaching that applies to the future! As in the Pañcavargika-vinaya: "Although something was prohibited by me, if it is not considered pure in other regions, it should not be applied; although something was not prohibited by me, if it must be practiced in other regions, one cannot but practice it." This was the teaching while the Tathāgata was in the world! Yet these two teachings blend together, mutually encompassing one another. ### [1.44](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.44) Third, because retributions have the strong and the weak, the teaching also has heavy allowances. Regarding prohibitions, there are deep defenses and demarcated limits; regarding practice, the mountain \[dwellers\] and the worldly \[dwellers\] differ. ### [1.45](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.45) Fourth, taking capacity and awakening as primary. The doors of teaching have separations due to lightness and heaviness; is this not the case with the divergent attachments of the five schools? ### [1.46](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.46) Fifth, pairing affairs with dharmas. Dharmas are strictly standards; if they run contrary to the purport, affairs are not accomplished. Affairs pertain to human inclinations and nature; therefore, according to the object, their successes and failures are regulated. Some rely on conditions of the three natures, while some arise following worldly ridicule. ### [1.47](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.47) Now I briefly cite various articles so that the direction may be slightly understood. What is comprehensively gathered and encompassed is nothing other than rescuing ordinary beings; it was with minds cherishing nirvāṇa that the teaching arose! Therefore the text states: "Why did the Bhagavat formulate the training in higher morality? To regulate the three poisons! What is the training? To seek the four fruits!" ### [1.48](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.48) The intents behind the formulations described in the various sections below merely follow the preceding affairs, causing later students to trace the branches and know the root. ### [1.49](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.49) Second: The intent regarding the lightness and heaviness of formulated teachings. Discerning the two intents of light and heavy is truly difficult. Why is this? Tracing back to the teaching that can be bestowed, the Lord of Teaching is one who exhausts all capacities; again, examining the persons for whom it was made, persons are only vessels suited to the medicine. Thus, medicine and disease correspond to one another, and their beneficial moistening is without fixed measure; how could this be judged by personal sentiment, or fathomed by mere discussion! Even so, repeatedly scrutinizing their far-reaching aim, it truly covers future generations. It is self-evident in the text; why rely on external proofs? ### [1.50](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.50) Now I summarize these broad outlines, which are said to be seven: First, the arising of revulsion, whether gradual or sudden. Second, establishing the categories of primary actions. Third, differences in retribution and fruit. Fourth, the superiority and inferiority in gathering the destinies. Fifth, the reality and falsity of arising states of mind. Sixth, the mutual establishment of allowance and prohibition. Seventh, manifesting differences according to practice, such as the two modes of suitability and quietude! All these paradigms are the original intent of formulating teachings, and the cardinal basis for judging and deciding. ### [1.51](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.51) Third: The intent of judging and determining cases according to the teaching in response to affairs. Since the Buddha's Dharma flowed east, nearly six hundred years have passed; various masters have forced interpretations and divided right from wrong, competitively fixating on commonalities and differences beyond description. This is truly because those who investigated did not understand the central tenets, and those who performed affairs were blind to the original purport. Therefore, the learning master must adhere to what is far-reaching, and one who maintains the teaching must bear the authentic texts. What matter would then incur censure or ridicule, and how could one sink into blame and reprimand? Now, in judging their observances and transgressions, one still adheres to their received precept essence; since the essence was received according to the Dharmaguptaka, how could one follow other schools in clear matters? Still fearing that some do not understand the grand guidelines, I further demonstrate their limits. That is, to arbitrarily take what one has studied to judge another's observance and transgression—if one happens to incur faults, it is solely due to unlearned ignorance! Now I comprehensively establish a fixed standard to jointly serve as a benchmark; once one consults its branches and outlines, everything will become clear and vastly apparent. ### [1.52](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.52) Fourth: The intent in utilizing texts of the various schools. Clarifying the Vinaya Piṭaka comprehensively, it was originally truly one text; yet because capacity and awakening differed, various doctrines arose like mountains. Therefore, following their inclinations, they established their own schools, vying to extract texts of the Mahāsāṃgha to compile the canons of their single houses. Hence there came to be differing weights of lightness and heaviness, and divided paths of observance and transgression; existence and nonexistence appeared alternately, and abrogation and establishment became manifest by turns. ### [1.53](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.53) Now, we establish the Dharmaguptaka Vinaya as primary. If, when conducting practical affairs, one must use other schools, it is not permissible not to use them. Therefore, the Samantapāsādikā says: "There are four rules in the Vinaya that great elders possessed of supernormal powers extracted to make known to people: First is the root, meaning all the Vinaya Piṭakas. Second is that which accords with the root. Third is the words of the Dharma masters, meaning that the Buddha first spoke the root, and the five hundred arhats broadly analyzed and propagated it; these are the treatise masters. Fourth is the application of intent, meaning using one's mind with skillful means to assess, apply, and broadly expound through the Tripiṭaka and so forth. First, observe the root; next, examine the phrasing and meaning; finally, observe the words of the Dharma masters. If they are equal with the text and phrasing, adopt them; if they are not equal, do not take them" (broadly explained in fascicle six under the standards for Vinaya masters). The authentic text is thus. ### [1.54](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.54) However, the task of applying and setting aside \[rules\] is truly difficult, and the principle of selection and rejection is not easy. We shall briefly present the general guidelines to ensure freedom from doubt. ### [1.55](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.55) That is to say, within this school, where both text and meaning are complete and there is no deficiency with regard to affairs, the school's own text is self-sufficient; why rely on external sources? Elsewhere, where the Vinaya text is unclear, where an affair existed prior to an abrogation, where there is meaning but no text, or where there is an affair without a text—in numerous cases like these, one draws from other schools to complete this single school. ### [1.56](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.56) Moreover, as for the schools cited, one must take those whose drift of meaning is relevant, which can then be used to corroborate and establish \[the point\]. If the laxity and strictness, lightness and heaviness, or right and wrong are distinctly divergent, in accordance with the treatises, they should not be adopted. Therefore, the text sets forth four types of explanations so as to examine gains and losses. The "ink-seal" in the Daśādhyāya-vinaya has the same meaning. If illuminated in this manner, mind and circumstance will reflect one another, and every movement will accord with the proper norms. Taking the middle path between excess and brevity, how could the principle ever be obscured? If one does not mirror and survey the various schools and instead obstinately clings to one corner, in undertaking affairs the affairs will not be comprehensive, and in collating texts there will be no evidence to rely on; one then follows one's own mind and subjective views, contending over right and wrong, and pointing to each other as misguided—this truly stems from lacking authoritative teaching. ### [1.57](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.57) If the Dharmaguptaka text provides a judgment with limited scope such that an affair cannot be universally applied, one returns to using the texts of other schools to accomplish the affairs of those other schools. Alternatively, if within two Vinayas both the text and meaning are equally clear, there is no basis for choosing between them; then both are set forth as true Dharma, to be adopted at will. However, when practicing and applying authentic teachings, one must peruse them in person, for fear that hearsay may corrupt the genuine! ### [1.58](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.58) Furthermore, there are broadly six approaches to maintaining the Vinaya in the world: First, adhering solely to the single text of the Dharmaguptaka Vinaya, without using other schools (such as in the cases of determining robes or announcing medicines, where the text is absent, so one merely holds them in hand and nothing more). Second, where this school lacks text, drawing upon external citations (such as using the Daśādhyāya-vinaya for determining robes or compounding medicines). Third, where this school has the meaning, but the text is not clear (such as in the cases of madness, completing the quorum, sleeping, or deafness). Fourth, where this school is fully clear in text and meaning, but it is abrogated in other schools (such as relinquishing a pure ground or directly reciting the precepts without asking for purity). Fifth, additionally drawing from the five Piṭakas to comprehensively harmonize the Vinaya school (such as in the Dīrgha-āgama, not requiring tīrthikas to be tested again). Sixth, the ultimate destination, the pinnacle of the Mahāyāna (such as the Laṅkāvatāra-sūtra and the Mahāparinirvāṇa-sūtra on keeping monastery grounds free of smoke, prohibiting alcohol, meat, and the five pungent roots, and the eight impure possessions). ### [1.59](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.59) These six types of masters each adhere to correct words, none of which fail to be the sage's intent; however, because of their differing views of universality and specificity, their applications and understandings are uneven. The standpoint of this manual primarily favors the third and the sixth; the others are also consulted and adopted, with gains and losses according to capacity, because of knowing the proper time! ### [1.60](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.60) Fifth: the intent behind definitively harmonizing text and meaning. In principle, truth fundamentally transcends names; thus names are established to indicate its ultimate aim. Names become evident in accordance with affairs; thus confronting affairs, these texts are fully provided. Yet examining this Vinaya Piṭaka, words and affairs are both comprehensive; it is only because the passage of time is so vast that the original voice and form can no longer be retrieved; practices have shifted with the times, and affairs are largely broken and incomplete; furthermore, the five masters gathered them with differing viewpoints; moreover, translations lost the intended meaning, arbitrarily giving rise to fabrications; and through copying errors and omissions, corruptions have been transmitted down through generations. Therefore, when it comes to investigating them, perplexing doubts are indeed numerous. Now, we comprehensively synthesize them to illuminate the overarching perspective. ### [1.61](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.61) If both text and meaning are lacking, one may cite one instance to infer the rest; or, based on what exists in principle, accomplish the preceding affair; or, though the text is complete, if there is a deficiency in meaning, one then determines it by the meaning—for as the treatises say, principle is taken as standard! Or, though the meaning must necessarily be established, if this school lacks the text, one refers comprehensively to other schools to put an end to other criticisms. ### [1.62](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.62) However, definitively harmonizing text and meaning is truly difficult in terms of abrogating or establishing \[rules\]; unless one profoundly understands the characteristics of the Vinaya and thoroughly masters allowance and prohibition, one will burden one's own mind and certainly provide no benefit to other situations. Thus the Vinaya says: "text and meaning both identical, text identical but meaning different, text different but meaning identical, text and meaning both different." These fully detail when to advance and when to halt, requiring no additional exposition. ### [1.63](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.63) However, to definitively judge right and wrong, one must comprehensively understand the intent of the Vinaya Piṭaka and be acquainted with the texts of the subsidiary scriptures; as explained by the six masters above, only then can one investigate these traces of the teaching. Thus the Daśādhyāya-vinaya says: "A bhikṣu has three matters through which he definitively knows the characteristics of the Vinaya: first, the origin; second, the formulation of the precept; third, the subsequent amendments. He should reflect upon and observe the precepts of the two assemblies, as well as the exegetical commentaries, the Vinaya, the Ekottara, allowance and prohibition, and lightness and heaviness. For instance, the five primary colors are impure and prohibited; non-colors are pure and not prohibited. In such matters, he applies them after deliberating the roots and branches!" The Vinayavibhāṣā also says: "A bhikṣu who can know five marks is said to understand the Vinaya and does not look to the faces of others." The text is roughly similar to the above; it is fully detailed as stated there. ### [1.64](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.64) Sixth: the intent of what the teaching expounds. Although the texts expounding the teaching are vast and extensive, to grasp their overarching purport, they merely illuminate observance and transgression. Now, the sphere of observance and transgression encompasses both internal and external: the internal refers to the binding of karma by the practicing mind; the external refers to compliance and violation regarding situations and affairs. Provided that teaching and conduct accord with one another and there is no violation from beginning to end, this constitutes observance. If one has never studied from birth and has had no hearing of the Dharma, cultivating good and evil, the meaning entails both merit and punishment. Now, if we wish to classify offenses, as long as it corresponds with the teaching, regardless of whether the circumstances are actual or not, all are termed transgressions. This is the general designation of observance and transgression! ### [1.65](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.65) If we determine the specific class of offense and carry out all the punishments, we must constrain the preliminary expedients and take into account the fruition of karma; we must measure and examine the true circumstances so that lightness and heaviness accord with principle and teaching; then the judgment will be lucid and clear, free from any confusion or laxity. This is the specific designation of observance and transgression! ### [1.66](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.66) Seventh: the intent behind the scope—general or specific—of establishing teachings for the seven assemblies of monastics and laity. The teachings that reveal the principle have many paths, but if sought according to their nature, they can be broadly divided into two. ### [1.67](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.67) First is called the teaching of transformation. This applies universally to both monastics and laity. It merely explains cause and effect in general, so that one recognizes and comprehends the false and the right. In classifying one's karmic actions, it is deep, subtle, and difficult to know; in revealing future retributions, it is clear and easy to state. ### [1.68](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.68) Second is called the teaching of conduct. This is confined solely to the internal assembly. It determines what to adopt and what to reject, establishes the regulatory net, reveals observance and transgression, and resolves doubts and deadlocks. Pointing to specific affairs, it proclaims them in detail, with texts that leave no need for second reading; in determining offenses with clear judgment, an affair may incur repeated penalties. ### [1.69](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.69) Thus, the two teachings circulate without being free of mutual overlap; but if judged by citing their essential aims, the principle naturally becomes clear. When compliance or defiance in the internal mind takes principle as primary, it conforms to the teaching of transformation; when outward bodily and vocal actions must guard body and speech, one relies on the teaching of conduct. Now, one who transgresses the teaching of transformation only incurs the single retribution of the karmic path; one who violates the teaching of conduct additionally incurs the offense against the holy regulation. Thus the sūtras say: "The offense of one who has received the precepts is heavy; the offense of one who has not received them is light"—the broad text makes this self-evident. The reason we distinguish them further is for fear of confusing the fundamental essence of the two teachings and mistakenly describing right and wrong in karmic actions; hence, we establish a single section to permanently differentiate them. ### [1.70](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.70) Eighth: the intent behind the feasibility and obstruction in conducting practical affairs between the two assemblies of monks and nuns. Now, where the two assemblies share the same precepts and regulations, their affairs and procedures are identical; the rituals for their practice and application are modeled on the rules for monks; these are fully set forth in the various sections, to be applied in detail according to the affair. As for discerning the characteristics that constitute an offense, the Prātimokṣa is divided of its own accord. Those that are obscure and difficult to know are fully found in the subsequent characteristics. As for the other precepts conditioned by status—meaning differences in lightness and heaviness, mutual presence or absence, identical offense under different conditions, and those widely practiced in the present age whose varieties of characteristics are difficult to know—as well as the rites for individual practice and communal practice, they are only then listed in the distinct rites for nuns. This merely classifies their essential types and does not yet reveal their full import; the reasons for their various differences are fully contained in the Great Commentary. ### [1.71](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.71) Ninth: the intent behind the differences and similarities in the subsequent conduct of the lower three assemblies. Regarding the two assemblies of male and female śrāmaṇeras, in terms of the precept essence, they are identical to the unmanifest of fully ordained monastics; examining their root number, it only reveals ten; regarding the rest of their subsequent conduct, the categories are as numerous as dust and sand; the determination of offenses places them in the fifth category, and regarding status, they stand at the end of all the precepts. Beyond this, where their practical procedures differ and their adoption and rejection diverge, each is explained in full in its distinct section. ### [1.72](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.72) For the śikṣamāṇā, the six rules are the core of her training, and the precept essence is not aroused a second time; as for the rest of her subsequent conduct and remedies, she trains in them in common with the three assemblies. Where there are necessarily differences, they are fully revealed as in the distinct rules for nuns. ### [1.73](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.73) Tenth: explaining the manual compiler's intent in citing authentic texts, eliminating corruptions to transmit the genuine, and evaluating and considering \[the sources\]. First, explain the citation of authentic scriptures; second, explain the spurious theories in the world; third, explain the original intention behind the creation of this manual. ### [1.74](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.74) First, regarding the authentic texts: the Mahāsāṃghika-vinaya (this is the root school; the others are the five schools), the Dharmaguptaka (the Dharmaguptaka Vinaya, adhered to by the author of this manual), the Sarvāstivāda (the Daśādhyāya-vinaya), the Mahīśāsaka (the Pañcavargika-vinaya), the Kāśyapīya (the Vimokṣa-vinaya, which possesses a Prātimokṣa), and the Vātsīputrīya (its Vinaya root text has not arrived; here differentiated according to the Mahāsaṃnipāta); the Vinayamātṛkā, the Samantapāsādikā, the Mātṛkā-śāstra, the Sarvāstivāda-vinaya-vibhāṣā (together transmitted), the Vinaya-pitaka, the Vinayavibhāṣā (commenting on the Saṃmatīya school, along with Tripiṭaka Master Paramārtha's commentary); the Five Hundred Questions, the Essential Vinaya Protocols (compiled in accordance with the Vinaya by Emperor Wu of Liang)... As for the other various schools, the texts are too extensive to list. Together with the Mahāyāna and Hīnayāna sūtras, as well as the two classes of treatises that correspond with the Vinaya, they are termed "scriptural Vinayas." All are fully entered in the orthodox catalogs, such as the fifteen fascicles of Fei Changfang's Kaihuang Record of the Three Jewels. ### [1.75](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.75) Next, explaining the divergent adherences of various masters: Vinaya Master Fachong, Vinaya Master Fu (produced a commentary in six fascicles), Vinaya Master Guang (twice produced commentaries), the three masters Li, Yin, and Yue (each produced manuals), Master Zuntong (commentary in eight fascicles), Vinaya Master Yuan (has a commentary), the three masters Yun, Hui, and Yuan (each produced manuals and commentaries), the two masters Hong and Sheng (have manuals), Vinaya Master Shou (commentary in twenty fascicles), Vinaya Master Li (commentary in ten fascicles), and Vinaya Master Ji (has a commentary); as well as those below Masters Tanyuan, Sengyou, and Lingyu; and those otherwise circulated across Jiangbiao, Guannei, Henan, and the Shu region—all have been comprehensively surveyed and summarized, exactly as in the Yichao. ### [1.76](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.76) Next, clarifying the spurious scriptures circulating in the world: the \*Scripture on the Descent of All Buddhas\* in six wrappers, the \*Scripture on the Pure-Practicing Upāsaka\* in ten rolls, the \*Treatise on Solitary Enlightened Ones\*, the \*Scripture of the Golden Coffin\*, the \*Scripture on Rescuing from Sickness\*, the \*Scripture on Resolving Doubts Concerning Sins and Merits\*, the \*Treatise on Deciding Correctly on the Vinaya\*, the \*Treatise of Upāli\*, the \*Treatise on Universal Decisions\*, the \*Treatise on Ānanda Requesting the Vinaya Precepts\*, the \*Treatise on Kāśyapa's Inquiries\*, the \*Treatise on Great Deportment Inquiries\*, the \*Scripture on the Five Pungent Roots\*, the \*Treatise of the Jeweled Garland\*, the \*Treatise on Universal Decisions Concerning Consciousness-Only\*, the \*Scripture of the Initial Teaching\*, the \*Scripture on Retribution for Sins\*, the \*Scripture on Offerings to the Sun Disk\*, the \*Scripture of the Milk-Light\*, the \*Scripture on the Practice of the Arhat\*, the \*Scripture on Retribution from the Field of Merit\*, the \*Scripture of the Precious Seal\*, the \*Treatise for Śrāmaṇeras\*, the \*Treatise on Essential Practices Inquired by Mañjuśrī\*, the \*Scripture of Tiwei\*... Treatises and scriptures fabricated by such people total more than 540 rolls. They have appeared gradually, generation after generation; their text and doctrine are shallow and narrow, mostly pandering to worldly sentiments. The Sui dynasty long ago burned and eliminated them, yet ignorant multitudes still misuse them indiscriminately. For now, I have related only those that correspond with the Vinaya, as listed above; the remaining texts are omitted. ### [1.77](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.77) Finally, clarifying the original intention behind compiling this manual: A manual is truly intended to extract the essentials of the canonical texts and encompass their various meanings! My wisdom is merely like the glow of a firefly, and my capacity is truly crude and mediocre; how could I dare lightly disrespect the exemplary teachings, lightly turning them into frivolous discourse? Nevertheless, study requires an inheritance, and inheritance must recognize its root; whenever I cite something, I first verify and cross-examine it. Under a single matter, there are many ideas of rejection and establishment, and what the various masters have preserved involves voluminous views and sentiments. Now I have pruned and abbreviated them all, preserving only the textual proofs. Furthermore, where the teaching extends into other treatises, the principles and marks are difficult to fathom; unless one possesses comprehensive understanding, how could one exhaust them? They are fully displayed in the compiled \*Yichao\* (Meaning Manual). However, the cited textual proofs in this manual are mostly not detailed, selecting only those whose textual meaning is fit to be integrated into the main tradition. As for the inexhaustive texts outside this, if one insists on searching through them to know their beginning and end, that is not the intention of a manual compiler. Therefore, a text states: When the bhikṣus wished not to recite all the words and phrases fully, the Buddha said, 'I permit it.' The \*Vinayamātṛkā\* states: 'The Buddha commanded that one cite essential words and subtle phrasing to reveal the meaning directly.' The aim is to make it useful when encountering circumstances, without needing to consult others; acting immediately upon the matter at hand, how could one still doubt over sin and merit? Still, I fear that later generations may add non-urgent matters and augment its contents, causing the true tradition to become overgrown with weeds and practitioners to fall into delusion; the parable of the bird and the rat would then exist once again today! ### [1.78](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.78) These ten items collectively subsume all the categories and are analyzed under uniform headings; if they do not encompass everything, separate discussions will follow below. ### [1.79](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.79) Now, housing oneself within the ocean of the Buddha, tasting the flow of the Dharma, and numbering among the ranks of the saṃgha, practice consists of only three positions: If one reveres and upholds the correct precepts and thoroughly discerns observance and transgression, then within the middle roll, the essence and marks are fully provided. Once one's own practice is accomplished and outward virtue manifests its function, then within the upper roll, the main guidelines are preserved. As the accomplishments and marks of both self-benefiting and other-benefiting virtues have many paths, then within the lower roll, the fine details are revealed. These three illuminate practice, and no practice is not subsumed; the three rolls encompass the text, and no text is not thorough. ### [1.80](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.80) However, as categories of affairs intermingle, they are all the more difficult to measure and estimate; if one explains them diffusely in an extended manner, then there will be a lack of thorough investigation; yet if one divides them minutely according to every mark, the fault then lies in excessive complexity and fragmentation. Now, adapting to what is appropriate, I have summarized them to collectively unify their aim, so that by lifting the collar and holding up the net, the fine details will naturally be ordered; unfolding and perusing it, one may rely upon it according to the matter at hand. ### [1.81](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.81) Chapter 1: Marking the Principle and Revealing Virtue ### [1.82](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.82) Chapter 2: Assembling the Saṃgha: Comprehensive and Restricted ### [1.83](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.83) Chapter 3: Quorum and the Marks of the Assembly ### [1.84](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.84) Chapter 4: Proper and Improper Receiving of Chanda ### [1.85](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.85) Chapter 5: Comprehensive Discernment of Karman ### [1.86](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.86) Chapter 6: Methods for Demarcating Boundaries ### [1.87](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.87) Chapter 7: Broad Guidelines for the Monastic Network ### [1.88](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.88) Chapter 8: Assembling Conditions for Upasampadā ### [1.89](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.89) Chapter 9: Mutual Care Between Master and Disciple ### [1.90](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.90) Chapter 10: Correct Deportment for Upoṣadha Recitation ### [1.91](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.91) Chapter 11: Encouraging Cultivation During Varṣā ### [1.92](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.92) Chapter 12: Cardinal Points of Pravāraṇā ### [1.93](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.93) Chapter 1: Marking the Principle and Revealing Virtue (First, presenting the essence of the tradition; next, citing texts to establish virtue.) ### [1.94](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.94) Now, the ocean of the Vinaya is profound and deep, its ford leading through all phenomena. Although it encompasses all without exterior, it does not harbor a corpse; though its waves and clouds rise like mountain peaks, its tide never exceeds its limit. Therefore, all who join this profound portal must rigorously adhere to pure prohibitions, allowing no room for wrongdoing; those who bathe their minds in the waters of the Way must yearn to retain the essentials of transcendence, unstained by the world. Thus their virtue can benefit their times, and their steps can transcend the dusty net. Truly, without the Dharma, there is no way to illuminate their deportment; without the Way, there is no way to manifest their virtue. Yet those of shallow understanding and mediocre views in these decadent final times, though nominally enrolled among the dark-robed, have studied nothing profound or enduring; their practice does not rely on the Vinaya, so what goodness can they possess? Since their dispositions are coarse and crude, how could they fathom the true essentials! Clinging to their narrow views and guarding the stump, their aspirations are cut off from broad horizons. Narrow within their minds, their words lack attainment; though their intent is to discuss the Way, they are no different from the mundane; drifting with the secular current, their deeds contradict the true purpose. Though they have studied for years, they remain blindly confounded about what to rely on; how much less, when speaking of worldly treatises, could anyone realize it? Consequently, confusion and chaos are brought about, throwing the offices of the Dharma into disorder. Giving free rein to seizing and relinquishing, they act with exclusive cruelty and tyranny; this is not even tolerated by secular standards, so how could the deportment of the Way be preserved? This causes new students to be blocked by boulders, and the essentials of the Vinaya to be severed from reins and halter; at such a time, how could the profound guidelines of the true Dharma fail to collapse? Thus we know that flourishing and decay depend on people! If one deeply reveres and protects the Dharma, why worry that the sun of the Buddha will not shine again, or that the wheel of the Dharma will not turn anew? Now I briefly point out the essence of the tradition and the marks of practice, so that later learners may have something upon which to build. ### [1.95](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.95) Now, precepts achieve their merit according to the capacity of the vessel, and practitioners take receiving them into the mind as their aim. Only those who can purify body and mind well and receive them in accordance with conditions can realize the path of correspondence. If one's disposition lacks lofty aspirations, and one errs by a hair's breadth, one merely stains the flow of the Dharma; how could one serve as a pure vessel of the Way? How could the meaning of being a fine field of merit for the world still stand? Therefore, all who wish to purify their bodily actions and aspire from afar to the perfect fruit must not proceed rashly; they must focus their aspiration and restrain their thoughts, making their realization unhindered. Thus a scripture states: 'Although it has no form or color, it can be guarded and upheld'—this text is clear! Why is this? The marks of the precepts have many paths and are not merely of a single bundle; minds have limitations, and grasp them differently. If named according to their objects, they are indeed immeasurable; but relying on the essential pivot, I shall briefly mark four kinds: first, the precept dharma; second, the precept essence; third, the precept practice; and fourth, the precept marks. ### [1.96](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.96) As for the 'precept dharma,' speaking in terms of the Dharma, it is not restricted to ordinary beings or sages. It directly illuminates that this Dharma can certainly guide and accomplish the path of transcendence, making the recipient believe and know that this exists. Although both ordinary beings and sages equally possess this Dharma, what is received now, spoken of in terms of what has been accomplished, is called the noble Dharma. Only by turning away from birth and death, looking up to join the ranks of the saṃgha, establishing a firm aspiration and commitment, and dwelling aloft beyond worldly entanglements; one must nurture this mind beforehand so that it is accomplished following the person. Only then can one hold the noble Dharma in one's heart and practice noble conduct in one's person; hence it is called 'practice conforming to the Dharma.' ### [1.97](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.97) Second, clarifying the 'precept essence.' If one relies on general treatises, they clarify the essence of karma that is generated; now, presenting it directly, I state straightforwardly the marks of the mind capable of receiving it. That is, regarding the phenomena as numerous as dust and sand in the Dharma-realm, the two truths, and so forth, through one's own firm commitment, one employs skillful means; purifying the vessel of the mind well, one vows never to commit evil; through deliberating contemplation and luminous wisdom, one subtly unites with the preceding phenomena. With this mind of firm commitment corresponding to that wonderful Dharma, there is the principle of dependent origination upon that Dharma; receiving and holding it in the mind is called the 'precept essence.' ### [1.98](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.98) Third, the 'precept practice.' Having received these precepts and holding them in the mind, one must cultivate skillful means broadly, inspecting and examining the conduct of the deportment of body and speech; dedicated in aspiration and exclusively reverent, admiring the ancient sages from afar, the mind of observance arises subsequently, its meaning conforming to what came before: this is called 'precept practice.' Thus a scripture states: 'Although it is not a matter of tangible contact, by cultivating skillful means well, one can attain purity'—this text is proof. ### [1.99](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.99) Fourth, clarifying the 'precept marks.' When the practices of deportment are accomplished, wherever one acts, every movement accords with the Dharma, and beautiful virtue shines forth gloriously; hence they are called 'precept marks.' ### [1.100](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.100) These four items are the fundamental reliance of those who pursue the Way and the ultimate aim of those who achieve the fruit. Therefore, I place them at the head of the manual so that the mind has a place to rest; knowing that one's own body and mind carry and wear the noble Dharma, below serving as a field of merit for the six destinies, and above serving as the causal seed for the three vehicles. As for continuing and glorifying the seed of the Buddha and raising the banner of the Dharma, their merits are inconceivable; how could mere words exhaust them? I directly cite the noble teachings to provide proof, so that eminent persons who uphold the Dharma may examine and mirror them. Within this, there are two parts: first, clarifying that conforming to the precepts maintains the three jewels, discerning the affairs of bhikṣus; second, clarifying that violating the precepts destroys the true Dharma, conversely planting the karma of suffering. But the passages praising the precepts across the various scriptures and treatises are numerous; expounding them fully according to each school would also be difficult to exhaust. Now, broadly gathering the canonical texts spoken throughout the Buddha's entire teaching career, I shall cite a few items for now, omitting the rest. ### [1.101](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.101) The first part is divided into two: first, regarding the transformative teachings; second, with respect to the disciplinary regulations. ### [1.102](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.102) The first also has four parts. First, regarding the Hīnayāna scriptures: As the \*Parinirvāṇa Sūtra\* clarifies, when the Buddha was on the verge of extinction and there would be no teacher in the world, Ānanda asked him about it. The Buddha said, 'If a bhikṣu can uphold the precepts, they are your great teacher; it is no different than if I were dwelling in the world.' The \*Scripture of the Buddha's Bequeathed Teaching\* and others all show the same. Now, in initiating and progressing toward the myriad practices, the precepts are the principal foundation; hence a scripture states: 'If one wishes to be born in heaven and so forth, one must protect the feet of the precepts.' Furthermore, just as the great earth can produce and grow the myriad things, a scripture states: 'If one lacks pure precepts, all wholesome merits will not arise.' It also states: 'Relying upon these precepts, one attains concentration and wisdom.' Another scripture states: 'Precepts are the root of practice and its sustaining foundation.' That is, they are likened to the earth being able to generate, grow, and sustain. ### [1.103](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.103) Second, the Hīnayāna treatises: As the \*Satyasiddhi\* states: 'The multi-storied pavilions of the factors of awakening take the precepts as their pillars; the mental fortress of dhyāna takes the precepts as its outer wall; to enter the assembly of good persons, one must wear the seal of the precepts. Therefore, one must especially respect and revere the precepts.' In the 'Chapter on Precepts' in the \*Vimuttimagga\*, there are many praises, but the text is too voluminous to cite here; those who need them may look there, and their precepts will not be weak. The \*Vibhāṣā\* states: 'Those complete in the feet of the precepts: ### [1.104](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.104) Third, regarding the Mahāyāna sūtras: The \*Avataṃsaka\* states: 'Fully receive and uphold the teachings of deportment, practice the six harmonies and respects, well govern the great assembly, and have no sorrow or regret in mind; do not transgress the teachings of the true Dharma spoken by the Buddhas of the past, future, and present; you can then cause the Three Jewels not to be severed and the Dharma to endure long.' The \*Mahāsaṃnipāta\* states: 'The bodhisattvas of the worlds of the ten directions requested the Buddha to formulate prohibitive precepts for sentient beings with the five defilements, just as in other Buddha lands, for the sake of the Dharma's long endurance. The Buddha later consented to this and then formulated prohibitive precepts.' The \*Satyaka-nirgrantha\* states: 'If one does not observe the precepts, one will not even attain the body of a mangy jackal, how much less should one attain a body of merit!' The \*Candrapradīpa-samādhi\* states: 'Though one possesses fine looks, high lineage, and wide learning, if one lacks precepts and wisdom, one is like a beast; though one dwells in lowliness with little learning and experience, if one can purely observe the precepts, one is called a superior man.' The \*Nirvāṇa\* states: 'If you wish to see the Buddha-nature and realize the great nirvāṇa, you must cultivate and uphold the pure precepts with a profound mind. If you uphold this sūtra yet violate the pure precepts, you are the retinue of Māra and not my disciple; neither do I permit you to receive and uphold this sūtra.' The verse of the \*Avataṃsaka\* says: 'Precepts are the root of unsurpassed bodhi; / one should fully observe the pure precepts. / If one can firmly uphold the prohibitive precepts, / then one is praised by the Tathāgata.' Therefore, I cite it again to cause one to recite and engrave it upon the mind. _First 104 of 549 passages. [Read on](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1)_ ## Linked texts (1) - [四分律刪繁補闕行事鈔](https://indike.org/pramana/in.bauddha.taisho.1804.1.1) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1) · Pramāṇa