[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) › 1.121 # 四分律行事鈔資持記 1.121 四分律行事鈔資持記 1.121 - **Language:** Classical Chinese ### [1.121](https://indike.org/pramana/in.bauddha.taisho.1805.1.121) 次式叉中，初文，上句標名。此云學法女。由尼報弱，就小學中，別提六行，為具方便；二年則驗胎有無，六法則顯行貞固；《十誦》所謂練身練心，即此義也。六法下，明體同沙彌。自下，明行同三眾。六法者：一摩觸，二盜四錢，三殺畜，四小妄，五非時食，六飲酒。學宗謂行本也。言學有三：一學根本（謂四重也），二學法（即六法也），三學行（一切大尼行）。不重發者，以式叉尼轉根為男，即入僧沙彌故。《業疏》云：此學法女無戒體也，但受別教，位過沙彌；以人不解，謂分三眾，有三戒體等。問：沙彌尼戒，既遍塵沙，何以式叉方行此六？答：選其喜犯，重更約勒；無體再發，即其義矣。同三眾者，指下文也；同大僧則具在諸篇；同大尼沙彌，則各如別篇。沙彌合一，故言三眾。 > Next, regarding the śikṣamāṇā: in the first passage, the opening line presents the name. Here it is translated as "female trainee in the Dharma." Because a nun's karmic retributive body is weak, within the lesser trainings six practices are separately brought forth as the preparatory stages for full ordination; two years verify the presence or absence of pregnancy, and the six rules make evident the steadfastness of her practice. This is precisely the meaning of what the Daśādhyāya-vinaya calls "training the body and training the mind." The clause beginning with "the six rules" clarifies that her essence is identical to that of a śrāmaṇerī. The clause beginning with "from" clarifies that her practice is shared with the three assemblies. The six rules are: first, touching; second, stealing four māsakas; third, killing an animal; fourth, minor lying; fifth, eating at improper times; and sixth, drinking alcohol. The lineage of training refers to the root of practice. Training is threefold: first, training in the fundamentals (referring to the four pārājikas); second, training in the rules (namely, the six rules); and third, training in practices (all practices of fully ordained nuns). That there is no second generation \[of essence\] is because when a śikṣamāṇā undergoes a transformation of sex into a male, she immediately enters the assembly of male śrāmaṇeras. The Karma Commentary states: this female trainee in the Dharma does not have a \[separate\] precept-essence, but merely receives a distinct teaching, her rank being above that of a śrāmaṇerī; because people did not understand, they thought that dividing into three assemblies entailed having three precept-essences, and so forth. Question: Since the śrāmaṇerī precepts already pervade dust and sand, why does a śikṣamāṇā only now practice these six? Answer: Those prone to violation are singled out and constrained once again; that there is no essence generated anew is precisely the meaning here. "Shared with the three assemblies" refers to the text below; what is shared with full monks is found entirely in the various chapters, while what is shared with full nuns and śrāmaṇeras is each as in its separate chapter. The śrāmaṇeras and śrāmaṇerīs are grouped as one; hence it says "three assemblies." > — English (machine translation) (machine translation) - [Previous: 1.120](https://indike.org/pramana/in.bauddha.taisho.1805.1.120) - [Next: 1.122](https://indike.org/pramana/in.bauddha.taisho.1805.1.122) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1805.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1805~en-mt.1.121) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1805.1.121](https://indike.org/pramana/in.bauddha.taisho.1805.1.121) · Pramāṇa