[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) › [四分律行事鈔資持記](https://indike.org/pramana/in.bauddha.taisho.1805) › 1.11.1 # 四分律行事鈔資持記 1.11.1 四分律行事鈔資持記 1.11.1 - **Language:** Classical Chinese ### [1.11.1](https://indike.org/pramana/in.bauddha.taisho.1805.1.11.1) 四分者，五部之別名，一宗之通號； 從文段數，即以為目。 翻就此方，總六十卷； 新學多昧，委引示之。 初分二十卷（從序至第二十，比丘戒本。 ）。 第二分十五卷（從二十一至二十八，八卷。 比丘尼戒本。 ），受戒犍度一（二十九至三十三，五卷，梵語犍度，此云法聚，即篇品之名。 ），說戒犍度二（三十四、五，二卷。 此兩犍度，在第二分末。 ）。 第三分十四卷（總十六犍度）。 安居犍度三（三十六），自恣犍度四（三十七），皮革犍度五（三十八），衣犍度六（三十九、四十），藥犍度七（四十一、四十二前半），迦絺那衣犍度八（四十二後半），拘睒彌犍度九（四十三前半，從國為名。 ），瞻波犍度十（四十三後半，從城為名。 ），訶責犍度十一（四十四），人犍度十二（四十五前半），覆藏犍度十三（四十五後半），遮犍度十四（四十六前半），破僧犍度十五（四十六後半），滅諍犍度十六（四十七），尼犍度十七（四十八），法犍度十八（四十九）。 第四分十一卷（前有二犍度，并後結集等四段。 ）。 房舍犍度十九（五十），雜犍度二十（五十一、二、三，共三卷。 《戒疏》云：二十犍度，離分三分是也。 ），五百結集（五十四前半），七百結集（五十四後半），調部毘尼（五十五、六、七，共三卷。 ），毘尼增一（五十八至六十，三卷。 ）。 以法正尊者於根本部中。 隨己所樂，采集成文； 隨說止處，即為一分。 凡經四番，一部方就，故號四分。 非同章疏約義判文。 故《業疏》云：四分即說之斷章。 （斷字上呼，止也。 ）《戒疏》云：四度傳文，盡所詮相； 此據說之所至，非義判也。 二十犍度離分三分，可是義開耶？ 問：教流此土，四律已翻（四、五、十、祇），祖師何意偏宗四分？ 答：此土受緣，始從四分； 餘部雖翻，未聞依用。 《業疏》云：神州一統，約受並誦四分之文； 今所判釋，約受明隨，故立一部以為宗本。 下云：今判其持犯，還約其受體，斯意明矣。 （義淨三藏反宗有部，未體此意。 ）問：有引人法有序等文，而云四分部勝，其義云何？ 答：非無此義。 必依《十誦》受戒，可以部劣而宗四分耶！ 序明勝劣，為彰部計淺深； 至第三門，始論約教判處耳。 問：且據現翻，總六十卷； 梵本仍多，如何四度誦終一藏？ 答：非謂一座名為一度； 蓋取一期，不定時限； 隨集至處，未終且散，即為一度。 如是至四，一部方終。 《五分、十誦》，大同於此。 唯《八十誦律》，一夏之功，逐席為目； 隨時各立，未可一概。 律者，梵云毘尼，華言稱律。 今約《戒疏》，統括諸文，不出三義。 初言律者法也。 從教為名，斷割重輕開遮持犯，非法不定。 下文云：又如世法據刑約制，道法亦爾； 依根附教，各有差降，不可乖越，故曰法也。 二云律者分也。 謂須商度，據量有在； 若律呂之分氣也。 （一年十二月，奇月屬陽名律，偶月屬陰名呂。 一律一呂，各分二氣，則二十四氣。 ）又云：教相所詮，四字斯盡； 謂犯不犯，輕與重也。 若解四字，通決無疑； 是則上品持律之最。 何名為犯？ 境緣具也。 何名不犯？ 起對治也。 何名為輕？ 因果微也。 何名為重？ 反上句也。 然此四相，非律不分； 持犯不濫，有同氣候也。 三云律字安聿，聿者筆也。 （楚謂之聿，秦謂之筆，出《字書》注。 ）必審教驗情，在筆投斷。 又云：處劾決正，非筆不定等。 問：如上三義，何以分之？ 答：三竝世法比擬取名。 教詮楷定，即法義也； 辨析重輕，即分義也； 臨事決判，即筆義也。 具含此三，故稱為律。 自餘翻釋，廣在中卷。 刪繁補闕者。 刪謂能刪，繁即所刪； 補謂能補，闕即所補。 世多不曉，故須委釋，即分為二。 初刪繁者。 > "Four-Part" is a distinctive name among the five divisions \[of the Vinaya\], and the common designation for a single school. It is titled according to the number of textual sections. When translated into this land, it comprises sixty fascicles in total. Because beginners are often unaware of this, I shall cite and show it in detail: The First Part, twenty fascicles (from the preface up to the twentieth, the Bhikṣu-prātimokṣa). The Second Part, fifteen fascicles (from the twenty-first up to the twenty-eighth, eight fascicles: the Bhikṣuṇī-prātimokṣa); the Ordination Skandhaka, the first \[skandhaka\] (twenty-ninth up to the thirty-third, five fascicles; Sanskrit skandhaka, translated here as "cluster of dharmas", which is the name for a section or chapter); the Poṣadha Skandhaka, the second (thirty-fourth and thirty-fifth, two fascicles; these two skandhaka are at the end of the Second Part). The Third Part, fourteen fascicles (sixteen skandhakas in all): the Rains-Retreat Skandhaka, the third (thirty-sixth); the Pravāraṇā Skandhaka, the fourth (thirty-seventh); the Leather Skandhaka, the fifth (thirty-eighth); the Robe Skandhaka, the sixth (thirty-ninth and fortieth); the Medicine Skandhaka, the seventh (forty-first and the first half of the forty-second); the Kaṭhina Robe Skandhaka, the eighth (the second half of the forty-second); the Kauśāmbī Skandhaka, the ninth (the first half of the forty-third, named after the country); the Campā Skandhaka, the tenth (the second half of the forty-third, named after the city); the Reprimand Skandhaka, the eleventh (forty-fourth); the Person Skandhaka, the twelfth (the first half of the forty-fifth); the Concealment Skandhaka, the thirteenth (the second half of the forty-fifth); the Suspension Skandhaka, the fourteenth (the first half of the forty-sixth); the Schism Skandhaka, the fifteenth (the second half of the forty-sixth); the Settlement of Disputes Skandhaka, the sixteenth (forty-seventh); the Bhikṣuṇī Skandhaka, the seventeenth (forty-eighth); the Dharma Skandhaka, the eighteenth (forty-ninth). The Fourth Part, eleven fascicles (containing the previous two skandhakas, along with four subsequent sections such as the councils): the Dwellings Skandhaka, the nineteenth (fiftieth); the Miscellaneous Skandhaka, the twentieth (fifty-first, fifty-second, and fifty-third, three fascicles in total; the Precept Commentary says: "The twenty skandhakas are separated across three parts"—this is it); the Council of Five Hundred (the first half of the fifty-fourth); the Council of Seven Hundred (the second half of the fifty-fourth); the Vinaya of the Harmonious Divisions (fifty-fifth, fifty-sixth, and fifty-seventh, three fascicles in total); the Vinaya by One-More (fifty-eighth up to the sixtieth, three fascicles). Because Venerable Dharmagupta, from within the root division, gathered and compiled it into a text according to his own preference, each place where the recitation paused was made into a part. Only after passing through four recitations was the single work completed, and so it was called the "Four-Part". It is not like commentaries and sub-commentaries dividing the text according to its meaning. Hence the Karma Commentary says: "The four parts are the interruptions of the recitation." (The character duan is read in the falling tone, meaning "to pause".) The Precept Commentary says: "The text was transmitted on four occasions, fully exhausting the marks of what was explained. This is based on how far the recitation reached, not on a division of meaning." If the twenty skandhakas are divided across three parts, could that be an opening made by meaning? Question: Since the teachings spread to this land, four vinayas have been translated (the Four-Part, the Five-Part, the Ten-Recitations, and the Mahāsāṃghika); why did the Patriarchal Master exclusively take the Four-Part as the authority? Answer: The transmission of the precepts in this land began with the Four-Part. Although the other divisions were translated, none have been heard to be relied upon and practiced. The Karma Commentary says: "Throughout the entirety of the Divine Continent (China), when it comes to ordination, they all recite the text of the Four-Part. What is now analyzed and explained clarifies subsequent practice on the basis of ordination, and so this single work is established as the foundational authority." Further below it says: "Now when analyzing maintenance and violation, one still does so on the basis of the reception-essence." This intention is clear. (The Tripiṭaka Master Yijing, who conversely took the Sarvāstivāda as the authority, did not comprehend this intention.) Question: There are passages citing texts such as "The person and the Dharma are orderly", stating that the Four-Part division is superior; what is the meaning of this? Answer: It is not that this meaning does not exist. But if one were to receive the precepts according to the Daśādhyāya-vinaya, could one then take the Four-Part as the authority because the former division is inferior? The preface clarifies superiority and inferiority in order to reveal the depth or shallowness of the schools' tenets; only when arriving at the third section does it begin to discuss classification according to doctrinal teachings. Question: Taking the present translation, it has sixty fascicles in total; the Sanskrit manuscript was even larger; how could an entire canon be recited to completion in just four sessions? Answer: It does not mean that a single sitting is called a session. Rather, it refers to a given period of time, without a fixed time limit; whenever the gathering reached a certain point and dispersed before finishing, that was counted as one session. Proceeding like this up to four times, the whole work was only then completed. The Mahīśāsaka-vinaya and the Daśādhyāya-vinaya are largely the same in this regard. Only the Vinaya in Eighty Recitations, which was the work of a single summer retreat, was named after each session. Each was established according to the occasion, and they cannot be treated uniformly. As for "Vinaya" (lǜ), in Sanskrit it is called vinaya, while the Chinese language calls it lǜ. Now, summarizing the various texts in accordance with the Precept Commentary, it does not exceed three meanings. First, it is said that lǜ means "law" (fǎ). Named after the teaching, it determines grave and light, exceptions and prohibitions, maintenance and violation; without law, it would not be settled. A subsequent passage says: "Furthermore, just as worldly law relies on punishments and regulations, so too does the Dharma of the Way; conforming to capacities and adhering to the teaching, each has its gradations and must not be transgressed; hence it is called 'law'." Second, it is said that lǜ means "division" (fèn). This means that one must deliberate and determine based on appropriate measure, like the division of climatic qi by the pitch-pipes (lǜlǚ). (In the twelve months of a year, the odd months belong to yáng and are called lǜ, while the even months belong to yīn and are called lǚ. Each lǜ and each lǚ divides two qi, thus making twenty-four solar terms.) It also says: "What the doctrinal marks explain is fully exhausted in four characters: namely, violation, non-violation, light, and grave. If one understands these four characters, one will penetrate decisions without doubt; this is the highest grade and the pinnacle of maintaining the Vinaya." What is called a violation? The presence of both object and conditions. What is called non-violation? The arising of the antidote. What is called light? The cause and effect are slight. What is called grave? The opposite of the previous sentence. Yet unless divided by the Vinaya, these four marks cannot be separated; that maintenance and violation do not become confounded is akin to the climatic periods. Third, it is said that the character lǜ (律) contains the component yù (聿), and yù means a "brush" (bǐ). (In Chu it was called yù, and in Qin it was called bǐ, as seen in the commentary to the Character Book.) One must examine the teaching and verify the facts, rendering judgment with the brush. It also says: "Passing sentence and deciding rectitude cannot be settled without the brush", and so forth. Question: Regarding the three meanings above, how are they distinguished? Answer: All three are names taken by analogy with worldly phenomena. Establishing norms through doctrinal exposition is the meaning of "law"; analyzing the light and the grave is the meaning of "division"; and rendering decisions when facing a case is the meaning of "brush". Containing all three of these, it is therefore called lǜ. The other translations and explanations are detailed in the middle fascicle. As for "excising the superfluous and supplementing deficiencies": "Excising" refers to that which can excise, and "superfluous" refers to that which is excised; "supplementing" refers to that which can supplement, and "deficiencies" refers to that which is supplemented. Since many people in the world do not understand this, it must be explained in detail, which is divided into two. First, excising the superfluous. > — English (machine translation) (machine translation) - [Previous: 1.10](https://indike.org/pramana/in.bauddha.taisho.1805.1.10) - [Next: 1.11.2](https://indike.org/pramana/in.bauddha.taisho.1805.1.11.2) - [Up: 1.11](https://indike.org/pramana/in.bauddha.taisho.1805.1.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1805~en-mt.1.11.1) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1805.1.11.1](https://indike.org/pramana/in.bauddha.taisho.1805.1.11.1) · Pramāṇa