四分律比丘含注戒本 1

English (machine translation) 1

Language: English

1.1

Preface to the Annotated Bhikṣu Prātimokṣa of the Four-Part Vinaya

1.2

Composed by Śramaṇa Shi Daoxuan of Mount Taiyi

The Prātimokṣa of the Four-Part [Vinaya] opens the thoroughfare for the myriad practices and guides along the true course of the Three Vehicles. Ever since the King of Dharma appeared auspiciously, his vast salvation depended on conditions; he gauged the anxieties of superior sages and grieved over the sinking of petty worldlings. Thus he was able to open the unreserved gate and reveal the profound techniques of secrets, unfolding teachings given unasked and displaying the ford for beginners. Consequently, he gave rise to the source of the teaching in tranquil places and assembled the multitude to proclaim the profound standard. First, he clarified the preface, setting forth at length the merit of generating aspiration; next, he laid out the great principles, abundantly organizing what would encompass the capacities and inclinations [of beings]. Expounding them in accordance with the times, common practice was thereby upheld; harmonizing and purifying what was equally heard, the True Dharma was by this means made to abide long.

1.4

However, as eras passed without succession, feelings changed and drifted away; the sūtras set forth the omen of dreaming of fine cloth, and the Vinaya unfolded the metaphor of dividing the staff. This caused the teachings to become tied to the literal text, and principles to shift according to sentiment. The divergence into two and five schools drifted like flying clouds; the differences of the eighteen and five hundred sects spread like mountains. If one takes what was originally covered, it was nowhere other than adapting to dispositions; if one probes their essential, reuniting intent, they all equally lead to right activity. When it came to the end of the Cao-Wei, the Prātimokṣa was first transmitted; down to the beginning of the Sui dynasty, those who pruned and revised it were many. Some relied on Sanskrit texts, some transcribed clerical script; some sought it through doctrinal meaning, and some based it on contextual origins. When collating the various explanations, what was accomplished was obscure and confusing, misleading the former masters and obscuring later students. With the Sanskrit texts, the meaning and wording were contradictory, and dialectal differences were not harmonized; when modeled on the Vinaya, they succeeded in capturing the fundamental principle but failed in distinguishing the precise forms. Although searching by doctrinal meaning attained profound insights, it did not settle the points of debate; basing it on contextual origins seemed fully comprehensive, but it preserved only divergent views.

1.5

Now, tracing the origin of the true precepts and clear prohibitions, they were instituted and exempted by the Buddha alone; sages and worthies remained silent, knowing only to pay reverent homage. Therefore, what is expounded in the Vinaya treatises all takes the root sūtra as the authority; those in other ranks have never dared to speculate. In summarizing the various views, many followed their own minds; to verify and determine the past conditions is truly something for which there was no leisure. Now, because the text of the Prātimokṣa is both verbose and abridged, its hidden meanings confined by the phrasing, implementing it causes loss of propriety, while abandoning it lacks textual authority. If its features are not made manifest, people will find it difficult to comply with it fully.

1.6

In my youth, I looked up to the profound teaching and resolved to enhance the pure model. Formerly in the imperial capital, I frequented the lecture halls, bowing with deference to receive instruction, year after year in succession. When was I ever not holding the scroll and facing the text, lamenting these blockages and entanglements? Thereupon, in the fourth year of the Zhenguan era, the year of gengyin, I traveled through the mountains and rivers, broadly evaluating the Vinaya schools. But I saw only confused and tangled recitations, with no thought of broad and far-reaching vision; high talk was treated as an obligation, but in practical application there was no utility. Barely enumerating the terms of the seven [categories] and five [groups], they falsely assumed the head of a single word; merely narrating the essentials of conduct and retirement, how could they open a mind that decides on what is right? When questioned on the decline and rise of the precepts and Vinaya, they relied wonderfully on commentary and explanation; but when pressed to connect sentiment to the original authority, there was no text to rely upon. There are those whose broad learning was innate, and whose practice and fame were equally prominent, yet their spiritual application lacked standard, and their personal inclinations diverged completely. Where my mind remained uneasy, the meaning should rightly be determined by the Dharma; then the wheel of dispute will subside on its own, so why await verbose words!

1.7

Now I venture to rely upon the root Vinaya, fully recording the standard text, and following the Buddha's explanations, I compose this commentary. The text is only one fascicle, the same as what was transmitted of old; both adherence and transgression are clarified, which now differs from antiquity. May it allow both beginners and advanced students to study together, and the foolish and the wise to comply alike. With rough knowledge, one is complete in the three kinds of Vinaya holders; with refined mastery, one serves as a master for great transformation. When sought with this, the accomplishment of salvation reaches the utmost. Moreover, because each precept has its origins, false explanations are not lacking; if not made clear as a mirror, it will end in baseless reliance. Therefore, citing by category of precepts, I have abridged the essentials and supplemented them. Making the visible characteristics commonly classified and the light and heavy distinctly apparent, it will suffice to enrich oneself and illuminate virtue, and suffice to protect the Dharma and rectify the times. Facing the text, do not derive errors from the text; contemplating the meaning, do not borrow from external meanings. How could this merely bequeath the untainted state to oneself? It will also rescue those with karmic conditions. Therefore I have made these notes and written this preface.

1.8

Prātimokṣa of the Four-Part [Vinaya]

1.9

Extracted from the Vinaya of the Dharmagupta (in the language of Tang, 'Fahu') school.

1.10

I bow my head in worship to the Buddhas,
and to the Dharma and the community of bhikṣus.
Now I expound the Vinaya Dharma,
so that the True Dharma may long abide.
The precepts are like the boundless sea,
like gems sought without satiety.
Desiring to protect the treasure of the noble Dharma,
let the assembly gather and listen to what I speak.
Desiring to eradicate the four pārājika dharmas,
and to extinguish the saṃghāvaśeṣa dharmas,
and obstruct the thirty niḥsargika-prāyaścittikas,
let the assembly gather and listen to what I speak.
Vipaśyin, Śikhin,
Viśvabhū, Krakucchanda,
Kanakamuni,
Kāśyapa, and Śākyamuni—
these Bhagavats, the Great Virtuous Ones,
spoke these matters for my sake;
now I wish to speak them well,
may all you worthy ones listen together.
Just as a person with injured feet
is unable to walk anywhere,
so it is with breaking the precepts:
one cannot be born among devas or humans.
If one wishes to be born in the heavens,
or if one is to be born among humans,
one should constantly guard the feet of precepts,
never allowing them to be damaged.
Like a charioteer entering a perilous road
who worries about losing the linchpin and breaking the axle,
so it is with breaking the precepts:
at the time of death one harbors terror.
Like a person looking in a mirror
who feels joy or sorrow at beauty and ugliness,
so it is when the precepts are spoken:
intactness or violation gives rise to worry or joy.
Like two battle-lines clashing,
where the brave and the cowardly advance or retreat,
so it is when the precepts are spoken:
purity or defilement gives rise to ease or fear.
In the world the king is foremost;
among all streams the ocean is foremost;
among all stars the moon is foremost;
among all sages the Buddha is foremost;
among all the Vinayas,
the Prātimokṣa Sūtra is the highest and foremost.
The Tathāgata established the prohibitive precepts,
to be spoken half-month by half-month.

1.11

The preceding verse text was composed by Venerable Dharmagupta as a general introduction to both the expanded and abbreviated teachings, opening beforehand the words on adherence and violation in order to establish the basis for speaking and listening. From 'concord' onward is the main body of the two teachings, which naturally divides into three parts: the preface, the main body, and the dissemination.

1.12

[Is the saṃgha in] concord?

1.13

At that time, there were those who recited the precepts with different factions of fellow teachers and acquaintances. The rule is that they should respect and serve them, reverently observe poṣadha, and recite the precepts dwelling together in concord in one place; violators incur an offense. The Buddha said that there are three kinds of concord: first, those who ought to come have come; second, those who ought to convey consent have conveyed consent; third, those who are present and entitled to protest do not protest. The opposite of this is a dissentient community.

1.14

Has the saṃgha assembled?

1.15

At that time, there were bhikṣus who, on the day of reciting the precepts, whether within the sīmā or when there was an ordination precinct, did not go to the place of reciting the precepts. The Buddha said: 'They should be sought, they should be summoned; this is my instruction. If they go outside the sīmā, or if they go but do not sit, they are to be dealt with according to the Dharma. From this day forward, wherever there is a single bhikṣu residing, when the day of reciting the precepts arrives, he should first go to the poṣadha hall, sweep and sprinkle it, spread the seats, prepare water, light the lamps, and prepare the śalākās and so forth. If guests arrive, if there are four or more persons, they perform the recitation of the precepts together; down to a single person, he makes a mental declaration of purity. If there are those who perform poṣadha with an illicit dissentient community, they are to be dealt with according to the Dharma.'

1.16

Have those who have not received upasampadā gone out?

1.17

At that time, there were bhikṣus who had other persons obstruct the recitation of the precepts. The Buddha ordered all such persons to go to a place where they could neither see nor hear. 'Other persons' refers to those who have not received ordination; if non-humans come, it is permitted. Furthermore, it should not be performed in front of bhikṣuṇīs.

1.18

Have the bhikṣus who have not come declared their consent and declaration of purity?

1.19

At that time, on the day of reciting the precepts, there were sick bhikṣus, or those caring for the sick, and those on business for the Three Jewels, who did not come to hear the precepts. The Buddha said: 'They should convey their consent and declaration of purity, according to whether it is extensive or abbreviated. If they do not show bodily signs or speak with the mouth, it is invalid. If the sick person is severely ill, he should be carried into the midst of the saṃgha; if it is feared that the illness will worsen by moving him, then perform it outside the sīmā. This is because there is no expedient means by which poṣadha may be recited by a karman of a dissentient community.'

1.20

Whom has the community of bhikṣuṇīs sent?

1.21

The Buddha said: 'If someone is present, she should immediately rise and announce: "The bhikṣuṇī saṃgha in concord pays homage at the feet of the bhikṣu saṃgha."' Details are as found in the Abridged and Supplemented Karman. If no one has come, reply: 'No bhikṣuṇī has requested instruction.'

1.22

Now that the saṃgha is in concord, what is to be done?

1.23

He should answer:

1.24

The karman of reciting the precepts.

1.25

The Buddha said: 'On the day of reciting the precepts, one must not remain in one's room; adjacent seats should inspect each other to see who has come and who has not. One should first make the motion, and only then recite the precepts. If a foolish bhikṣu says, "I have not recited it before," or if someone forgets, it does not constitute a valid recitation of the precepts; one must rely upon someone capable of reciting the precepts. A bhikṣu of five vassas should recite it fluently. If one goes to a nearby place to learn to recite the preface to the precepts down to the remaining rules, upon returning to one's own place, he should recite them in sequence, and should not repeat recitations. If one is unable to do so, he simply expounds the Dharma and recites the sūtras, and rises from his seat. If not, he is to be dealt with according to the Dharma.'

1.26

'Let the venerable saṃgha listen! Today, on the fifteenth day, the saṃgha performs poṣadha and recites the precepts. If the saṃgha's time has arrived, and the saṃgha approves and listens, let it perform poṣadha and recite the precepts. This is the motion.'

1.27

The Buddha said: 'One should follow the king, whether it is the fourteenth day or the fifteenth day. One should calculate the reckoning: the dark and the white [fortnights] each have fifteen [days]. Name them according to the month. If four persons are obtained, this motion should be performed; for three persons or fewer, the precepts should be recited with three declarations.'

1.28

"Venerable sirs, I now wish to recite the Prātimokṣa."

1.29

The Buddha said: 'The newly ordained have not heard the precepts and do not know what to train in; they are permitted to gather in one place and recite them in concord. "Prātimokṣa" means the precepts. It is the dwelling place that restrains deportment, the root of practice and the primary guide, accumulating all wholesome dharmas and accomplishing samādhi. They should be bound, spoken, initiated, disseminated, revealed, and repeatedly differentiated.'

1.30

"Let all bhikṣus assemble together in one place."

1.31

The Buddha said: 'Those sharing the same karman gather together in one place, down to those who ought to protest not protesting; this is called being in accordance with the Dharma. If the assembly is large and the voice is small, spread a wonderful high seat, and stand on it to recite. For the eight perils and other contingencies, recite in abridged form according to the occasion. If visiting or resident monks assemble from outside, whether their number is few or many, when the recitation has passed this preface, declare purity and then listen.' The rest is as explained at length in the Vinaya.

1.32

"Listen attentively and contemplate it well!"

1.33

The Buddha said: Straighten your intention and concentrate your mind to listen to the Dharma.

1.34

"If anyone knows of himself that he has committed an offense, he should immediately repent of it himself."

1.35

The Buddha said: 'This refers to offenses committed that have not yet been repented. There are two kinds of wise persons: those who can see when they have an offense, and those who, seeing an offense, can repent of it in accordance with the Dharma. If one wishes to repent, he should approach a pure bhikṣu, state the name of the offense, and having cleared it in accordance with the Dharma, only then is he permitted to hear the precepts. Even if one has doubts about an offense, it is also stated like this. If the entire saṃgha has equally committed offenses and there is no one before whom to repent, then without asking whether it is known or doubted, make a motion to repent and then recite.'

1.36

"Those who have not committed an offense should remain silent. By your silence, I shall know that the venerable sirs are pure."

1.37

The Buddha said: 'Those without offense are of two kinds: either they originally committed no offense, or having committed one, they have repented.'

1.38

"If another asks, one should also answer in this way."

1.39

The Buddha said: Like two bhikṣus questioning and answering each other.

1.40

"A bhikṣu who is thus in the assembly, when asked up to three times, who remembers having an offense and does not repent of it, incurs an intentional falsehood. False speech is said by the Buddha to be an obstacle to the path."

1.41

The Buddha said: 'When the saṃgha recites the precepts, because of a lie told through silence, one commits a duṣkṛta.' Saying 'obstacle to the path' means it obstructs the four dhyānas, the three formless attainments, and the four fruits. He addressed the bhikṣus: 'Just as that great ocean does not tolerate a dead corpse, and if there is one, drifts it ashore, so too is my Dharma: it does not tolerate a dead corpse. What is called a "dead corpse" means someone who is not a śramaṇa or of pure conduct, yet calls himself a śramaṇa of pure conduct, who violates precepts and evil dharmas, impure, defiled, concealing wrong views, inwardly harboring rot while outwardly appearing whole and clean, like a hollow tree; though sitting in the assembly, he is always far removed from the assembly, and the assembly is also far removed from him.' Thus one knows that only when one has repented of offenses can one properly hear the precepts.

1.42

"If that bhikṣu remembers having an offense and wishes to seek purity, he should repent; having repented, he will attain ease and peace."

1.43

The Buddha said: Because of learning pure morality, one then attains pure concentration and wisdom; this is called attaining dhyāna and the fruits, and is 'peace and bliss.'

1.44

"Venerable sirs, I have already recited the 'Introduction to the Prātimokṣa Sūtra.'

1.45

Now I ask the venerable sirs: Are you pure herein?"

1.46

(Recited three times.)

1.47

"Venerable sirs, you are pure herein, because you remain silent. Thus is this matter held."

1.48

From this point prior was the separate introduction of the 'expanded teaching'; the text spoken hereafter is the main discourse of the 'expanded teaching.'

1.49

"Venerable sirs, these four pārājika dharmas, recited half-month by half-month, come from the Prātimokṣa Sūtra.

1.50

First, the major precept against unchastity.

1.51

The Buddha was in the country of Vaiśālī. At that time, Sudinna, son of [Kalandaka], left the household life with faith. Later, he returned to his original village and engaged in impurity with his former wife. The bhikṣus came to know of it and said: 'In the pure Dharma of the Tathāgata, one should be without desire regarding desires, able to sever craving, destroy the lair, eliminate all fetters, and attain nirvāṇa with desire extinguished. Why then have you done such an evil deed?' They reported his transgression to the Buddha. The Buddha immediately assembled the saṃgha. Knowing the time and purpose to be suitable, and having taken [Sudinna's] own confession, the Buddha rebuked him, saying: 'What you have done is wrong; it is not deportment, not that of a śramaṇa, not pure conduct, not compliant conduct; it is something that should not be done.' He addressed the bhikṣus: 'By countless expedient means I have spoken of the Dharma of severing desire and crossing over the fetters of craving.' He also spoke of this desire as being like fire, like a torch, and even like a knife or a halberd. Having rebuked him thus, [he said]: 'This foolish person has manifold outflows, and has transgressed the precept for the very first time. I will now lay down the precept, assembling ten reasons: first, to gather the saṃgha; second, to make the saṃgha joyful; third, to make the saṃgha dwell in peace and bliss; fourth, to bring faith to the unbelieving; fifth, to increase the faith of those who already believe; sixth, to tame the difficult to tame; seventh, to bring peace and bliss to the conscientious; eighth, to cut off present outflows; ninth, to cut off future outflows; and tenth, so that the true Dharma may long abide.' All the precepts follow this pattern; below they are abbreviated together. One who wishes to recite the precepts should recite them thus:

1.52

"Whatever bhikṣu,"

1.53

The Buddha said: "'Whatever bhikṣu' means a nominal bhikṣu, a semblance bhikṣu, a self-proclaimed bhikṣu, a mendicant bhikṣu, a bhikṣu who wears cut-and-pieced robes, a bhikṣu who has destroyed the saṃyojanas, a 'come, bhikṣu' (ehi-bhikṣu), and a bhikṣu who has received upasampadā through the fourfold motion-and-resolution karman in accord with Dharma, accomplished with proper place. Among these, 'bhikṣu' means one who has received upasampadā through the fourfold motion-and-resolution karman in accord with Dharma, accomplished with proper place, and who abides in the dharmas of a bhikṣu—this is the meaning of 'bhikṣu.'"

1.54

"along with the bhikṣus,"

1.55

The Buddha said: If one has received upasampadā along with other bhikṣus through the fourfold motion-and-resolution karman, up to abiding in the dharmas of a bhikṣu, this is the meaning of 'along with the bhikṣus.'

1.56

"sharing the precepts,"

1.57

The Buddha said: "Having laid down this precept for my disciples, they would rather die than violate it. Sharing one precept, the same precept, equal precepts along with other bhikṣus—this is what is meant by 'sharing the precepts.'"

1.58

"without relinquishing the precepts,"

1.59

The Buddha said: "If a bhikṣu does not take joy in the brahmacarya, he is permitted to relinquish the precepts and return home. If he later wishes to go forth again and practice the brahmacarya within the Buddha's Dharma, he should be ordained to go forth and may receive upasampadā. What is not considered relinquishing the precepts? If one is oneself raving mad, mentally disordered, in extreme pain, mute, or deaf, or if one relinquishes them before such a person, or if people from the central and border regions relinquish them to each other, it is not accomplished. If done in jest, during sleep, before an ignorant person, if one does not speak oneself, or if the other person does not understand, none of these accomplishes relinquishment. If one says, 'I relinquish the Buddha, I relinquish the Dharma, I relinquish the Saṃgha, the upādhyāya, and the Vinaya,' or 'I take up the householder's way,' etc., this is called 'relinquishing the precepts.'"

1.60

"or whose precepts are weakened without self-regret,"

1.61

The Buddha said: "What is meant by the precepts being weakened without relinquishing the precepts? If a bhikṣu constantly harbors sorrow and distress, takes no joy in the brahmacarya, is weary of the bhikṣu's way, and intends to live at home, and then says, 'I remember my parents, wife, children, relatives, village, town, gardens, fields, and family property,' or 'I wish to relinquish the Buddha,' up to 'matters of training,' and so on, this is it. If he forms the thought, 'I now relinquish the precepts,' this is relinquishment due to the precepts being weakened."

1.62

"commits an act of impurity,"

1.63

The Buddha said: "This is the dharma of sexual intercourse. For a man there are two tracts; for a woman there are three tracts. Whether entering a tract from a tract, entering a non-tract from a tract, or entering a tract from a non-tract, whether limited to an entrance, fully entered, or entered even as much as the tip of a hair, all are pārājika."

1.64

"even down to with an animal,"

1.65

The Buddha said: "This refers to places where sexual intercourse can be performed. There are three kinds of sexual intercourse: the realms of humans, non-humans, and animals. Furthermore, there are five kinds: women, maiden girls, persons of dual gender, paṇḍakas, and men. If a bhikṣu with lustful intent approaches these three places or two places of the object, as soon as he first enters he commits an offense; he also commits an offense even if there is a barrier. If he approaches one asleep, or a corpse that is not yet decayed, or one largely undecayed, and performs sexual intercourse in the three places or two places, as soon as he first enters he commits an offense; and so on as spoken in detail. If a bhikṣu is taken by enemies to an aforementioned place and forcibly made to enter the three places or two places: if upon initial entry he feels pleasure, he commits an offense; if he feels no pleasure, he does not commit an offense; with or without a barrier is also the same as above. If enemies forcibly seize a bhikṣu to perform an act of impurity, whether he feels pleasure or no pleasure, and whether with or without a barrier, is also as above."

1.66

"this bhikṣu is defeated (pārājika),"

1.67

The Buddha said: "Just as a person whose head is cut off cannot rise again, so too is the bhikṣu: one who violates this dharma no longer remains a bhikṣu; hence it is so named. If with an expedient means he wishes to perform an act of impurity: if completed, it is a pārājika; if not completed, it is a sthūlātyaya. If he instructs another bhikṣu to perform it: if the latter does so, the instructor commits a sthūlātyaya; if he does not do so, a duṣkṛta. Except for bhikṣus and bhikṣuṇīs, when the remaining assemblies instruct one another, whether performed or not, all commit a duṣkṛta. If one performs an act of impurity upon a half-decayed corpse, a wholly decayed corpse, between bones, in a hole in the ground, or in a hole in the mud, all are sthūlātyaya. If it is a tract and he perceives it as a tract, or has doubt, or perceives it as a non-tract, all are pārājika. If it is a non-tract, and he perceives it as a tract or has doubt of its being a tract, all are sthūlātyaya. For a bhikṣuṇī, it is a pārājika. For a śikṣamāṇā, a śrāmaṇera, or a śrāmaṇerī, it is a duṣkṛta and expulsion. These are what constitute offenses. As for non-offenses: if during sleep one is without awareness, receives no pleasure, and is entirely free of lustful intent. Furthermore, non-offenders are: the first perpetrator before the precept was instituted, or one who is mad, mentally disordered, or tormented by severe pain."

1.68

"and is not to live in communion."

1.69

The Buddha said: "There are two kinds of living in communion: sharing the same karman and sharing the same recitation of the precepts. He cannot abide in these two matters; hence it is called 'not to live in communion.'"

1.70

Second, the major precept against stealing.

1.71

The Buddha was in Rājagṛha. There was Dhaniya, who sat in dhyāna in a grass hut in a quiet place. When it was taken away by others, he then made an entirely complete tile hut, which the Buddha ordered to be demolished. He then falsely proclaimed a royal decree to take essential timber. He was rebuked by the king's ministers and the people: 'Do not let him enter the village; do not let him reside here again!' The bhikṣus reported his transgression to the Buddha, and on account of this, the precept was instituted as above.

1.72

"Whatever bhikṣu,"

1.73

Its meaning is as above.

1.74

"in a village,"

1.75

Villages are of four kinds: first, one surrounded by walls; second, one with a fence; third, one where fences or walls do not fully surround it; fourth, one surrounded by houses.

1.76

"or in a quiet place,"

1.77

This is a quiet place outside a village. 'Place' means: whether in the ground, on the ground, in a vehicle, in a burden, in the air, on a shelf, in a village, in an araṇya, in a field, in an abode, in a boat, in water; or crossing a customs gate secretly without paying tax; or taking another's entrusted goods; or taking water, tooth-wood, garden fruits, grass, or trees; or creatures without feet, with two feet, four feet, or many feet; or joint property; or mutual agreements; or keeping watch, guarding, or patrolling roads—these are what is called 'place.'

1.78

"takes what is not given,"

1.79

The other person does not relinquish it. This is because one perceives it as another's property, perceives it as guarded by another, perceives it as having an owner, it is not one's own property, it is not for temporary use, and it is not done by mutual consent.

1.80

"with intention to steal,"

1.81

Taking with the mind of a thief. There are five kinds: a darkened mind, a perverse mind, a crooked mind, a fearful mind, and a constant intention to steal from others. Further, there are five kinds of taking: taking with determination, taking with fear, taking entrusted goods, taking upon seeing an opportunity, and taking by taking advantage of someone. Or relying on the brute force of friends and relatives, or taking by deceptive eloquence—these are it.

1.82

"according to the law regarding taking what is not given,"

1.83

Because the king established the law: 'If one takes five coins or an item worth five coins, the penalty should be death,' the Buddha followed the royal law, establishing the grave penalty when the theft reaches that amount.

1.84

"if [he is one who would be] by a king,"

1.85

He has sovereign power and is subordinate to no one.

1.86

"or a king's minister,"

1.87

Various ministers who assist the king.

1.88

"seized, and either executed, bound, or banished from the country: 'You are a thief, you are a fool, you have no understanding,' this bhikṣu is defeated (pārājika),"

1.89

'Bhikṣu' is as above. If one obtains goods in various places, stealing an item worth five coins or exceeding five coins, it is a pārājika; an expedient means is a sthūlātyaya. If one takes less than five coins, it is a sthūlātyaya; if one does not obtain it, a duṣkṛta. If one instructs another to steal and take it, and that person obtains the goods, both commit a pārājika. If the one instructed takes a different item on his own, or takes an item from a different place, the taker commits the grave offense and the instructor commits a sthūlātyaya. If an emissary is sent to take goods without an intention to steal, the instructor commits a pārājika, while the emissary does not commit an offense. If one instructs a person to take goods, thinking he is sending him to steal, but the instructed person commits the grave offense on his own, the instructor commits no offense. Perceiving it as having an owner, one commits the grave offense; if one has doubt, a sthūlātyaya. For ownerless goods, perceiving them as having an owner or having doubt is a sthūlātyaya. The four assemblies including bhikṣuṇīs are all as in the precept above. Non-offenders are those who take with the perception that it was given, perception that it is one's own, perception that it is discarded rags (pāṃśukūla), perception of temporary taking, or with the perception of close friendship.

1.90

"and is not to live in communion."

1.91

The meaning is explained as above.

1.92

Third, the major precept against killing.

1.93

The Buddha was in Vaiśālī, expounding the contemplation of impurity for the bhikṣus. Having practiced this concentration, they grew disgusted with their bodies and lives, praising death and encouraging death. The bhikṣu Nandi was hired to kill people, terrifying the householders. The Buddha, learning of this matter, then taught the methods of dhyāna. The bhikṣus cultivated them and all realized the higher fruits. Because of rebuking the aforementioned fault, he instituted this precept.

1.94

"Whatever bhikṣu intentionally with his own hand deprives"

1.95

This refers to carrying out killing. Whether killing oneself, instructing another to kill, sending an emissary to kill, sending an emissary back and forth to kill, repeatedly sending an emissary to kill, sending an emissary successively through intermediaries to kill, seeking a man to kill, instructing someone to seek a man to kill, seeking a swordsman to kill, instructing someone to seek a swordsman to kill, manifesting physical gestures, speaking verbally, manifesting bodily and verbal gestures, instructing an emissary to praise [death], sending a letter, instructing someone to send a letter, digging a pitfall, setting a trap, giving poison, setting up killing implements, and other expedient means to kill—these are it.

1.96

"a human being of life,"

1.97

Depriving someone of life from the initial consciousness up to the final consciousness.

1.98

"or brings a weapon and gives it to a person, or praises death, or eagerly encourages death, saying: 'O man, what use is this wretched life to you? Death is better than life!', thinking such thoughts in mind, through various expedient means praising death and eagerly encouraging death: this bhikṣu is defeated (pārājika),"

1.99

If he employs means to kill a human being as described above, but [the person] does not die, it is a sthūlātyaya. If he kills a non-human, or an animal endowed with intelligence that understands human speech, or one able to transform its shape, employing means to kill them, both are sthūlātyayas; if it does not die, it is a duṣkṛta. If an animal cannot transform its shape and he kills it, it is a prāyaścittika. If it is an actual human being and he perceives it as human, it is a pārājika; if he perceives it as a non-human or has doubts, it is a sthūlātyaya. The characteristics of offenses for the four assemblies are as stated above. Cases of non-offense: throwing a knife, staff, tile, or stone, and accidentally striking and killing someone; or while managing construction of a room, accidentally dropping wood or stone and killing someone; or while supporting and escorting a sick person, going back and forth into a room, if death occurs entirely without harmful intent.

1.100

[he is] not to dwell together [with the community].

1.101

Fourth: The precept on great false speech.

1.102

The Buddha was in Vaiśālī. At that time, grain was expensive in the world and almsfood was difficult to obtain. Those observing the retreat along the Vaggumudā River then mutually praised one another as having attained superhuman dharmas, so faithful lay devotees reduced their own portions to give to them as offerings. Later, when they went to the Buddha's place, [the Buddha] questioned and rebuked them because of this, and formulated this precept.

1.103

If a bhikṣu, truly knowing nothing,

1.104

This means he truly has no dharmas of knowledge and vision.

1.105

himself claims, saying: “I have attained superhuman dharmas;

1.106

He himself claims and speaks of possessing faith, morality, generosity, learning, wisdom, and eloquence surpassing other people. ‘Human dharmas’ means human aggregates, human elements, and human sense spheres. ‘Superhuman dharmas’ means the accomplishment of all dharmas capable of definitive departure.

1.107

I have already entered into the noble knowledge and supreme dharmas;

1.108

He himself says: mindfulness is present in his body, or he has correct mindfulness, or he strictly observes morality, or he has zeal, or he has diligence, or he has vigor, or he has attained concentration, or he has attained meditative absorption, or he has the path, or he has cultivation, or he has wisdom, or he has vision, or he has attainment, or he has the fruit.

1.109

I know this, I see this”,

1.110

If he says: “Devas, nāgas, ghosts, and spirits come to make offerings to me,” or “I have attained the contemplation of impurity, the four dhyānas, the four formless concentrations,” and so forth.

1.111

and at a later time, whether questioned or unquestioned, wishing to purify himself, speaks thus: “I truly did not know and did not see; I said I knew, I said I saw”,

1.112

With the intention of later regretting what came before, he uses truth to overturn falsehood. Because the karma was created by speech, when the words were clearly understood, the grave offense was settled.

1.113

except in the case of overweening pride,

1.114

A bhikṣu with an arrogant mind thinks himself to have attained the path, but later strives with diligence and realizes the higher fruit; having doubts, he addresses the Buddha, who then says: “A person of overweening pride commits no offense.”

1.115

this bhikṣu is defeated (pārājika),

1.116

If he commits such falsehood and speaks to another person, and the other person understands, it is a pārājika; if he does not understand, it is a sthūlātyaya. If he sends hand gestures, or sends an emissary, or writes, or makes sign indications, and they are understood, the offense is likewise so. If he speaks to an animal that cannot transform its shape, it incurs a duṣkṛta. For the lower four assemblies, it is as stated before. Cases of non-offense: a person of overweening pride; or having attained [it] through karmic retribution; or not saying “I have attained”; or speaking in jest, speaking hurriedly, speaking in secret, or intending to say this but mistakenly saying that.

1.117

and is not to dwell together [with the community].

1.118

Venerables! I have spoken the four pārājika dharmas. If a bhikṣu commits any one of the pārājika dharmas, he may not dwell together with the bhikṣus as before; it is likewise afterwards. This bhikṣu has incurred a pārājika and should not dwell together [with the community].

1.119

Now I ask the venerables: are you pure in this?

1.120

[Asked] three times.

1.121

Venerables! In this you are pure, because of your silence. Thus is this matter held.

1.122

Venerables! These thirteen saṃghāvaśeṣa dharmas are recited half-month by half-month, coming from the Prātimokṣa Sūtra.

1.123

First: The precept on intentional emission of semen.

1.124

The Buddha was wandering in Śrāvastī. Kālodayin’s lustful intentions flared fiercely, and his physical appearance was emaciated. Dwelling alone in a room, with fine bed, mattress, and quilts, bedding spread on the floor, and food in abundance, according to his thoughts he manipulated [his genitals] and discharged [semen]; his sense faculties became joyful, and his complexion lustrous. The bhikṣus raised the fault and addressed the Buddha. After countless rebukes, the Buddha formulated this precept.

1.125

If a bhikṣu intentionally manipulates his genitals and emits semen,

1.126

With actual intent, he deliberately gives rise to the thought of emitting impurity. There are six external objects: whether toward internal form, external form, internal-and-external form, or water, or wind, or empty space, whenever he applies means, if emission occurs, he immediately commits an offense.

1.127

except in a dream,

1.128

The Buddha said: “Sleeping with a confused mind has five faults: first, bad dreams; second, devas do not protect one; third, the mind does not enter the Dharma; fourth, not contemplating the first light of dawn; fifth, emission of semen in a dream.” Sleeping with a wholesome mind has five merits, which are the reverse of the above sentences.

1.129

it is a saṃghāvaśeṣa.

1.130

If he applies means to manipulate but does not emit, it is a sthūlātyaya. If bhikṣus instruct one another, if emission occurs, they commit a sthūlātyaya; if it does not emit, a duṣkṛta. For a nun, it is a prāyaścittika. For the lower three assemblies, a duṣkṛta. Cases of non-offense: all instances where one does not give rise to the intention to emit semen.

1.131

Second: The precept on touching a woman.

1.132

The Buddha was in the country of Śrāvastī. The bhikṣu Kālu[dayin], because the Buddha had formulated the preceding rule, then waited outside the gate for women, led them into his room, and grasped and stroked them with his hands; those who enjoyed it laughed, while those who did not enjoy it became angry and verbally abused him. The bhikṣus raised the fault and addressed the Buddha, who then assembled the saṃgha and formulated the precept.

1.133

If a bhikṣu, with lustful intent,

1.134

With an affectionate and defiled mind.

1.135

with a woman,

1.136

This means there are four objects: awake, asleep, recently dead, and partially decomposed.

1.137

body

1.138

From head to foot.

1.139

comes into mutual contact,

1.140

Whether holding and rubbing, heavily rubbing, pulling or pushing, rubbing upwards or rubbing downwards, raising or lowering, holding or pressing down, or other means of contact.

1.141

whether grasping her hand, or hair, or touching any part of her body, it is a saṃghāvaśeṣa.

1.142

If he touches the four [types of] women, upon contact it is a saṃghāvaśeṣa. If a woman touches the bhikṣu, if he moves his body, he shares the same offense; if he does not move his body, he commits only a duṣkṛta; if he beforehand had a defiled mind, it is a sthūlātyaya. Mutual touching through clothing is a sthūlātyaya; if both have clothing, a duṣkṛta. If he touches a person of dual gender, it is a sthūlātyaya. If with lustful intent he touches a man’s body, or clothing, sitting mats, or even touching himself or an animal, all are duṣkṛtas. For a nun, it is a pārājika. For the lower three assemblies, a duṣkṛta. Cases of non-offense: taking and giving items, or touching in play and jest.

1.143

Third: The precept on speaking lewd words to a woman.

1.144

The Buddha was in the country of Śrāvastī. Because Kālodayin heard that the Buddha had already formulated the preceding two precepts, he then spoke lewd words in front of women with a lustful mind toward them. Bhikṣus raised the fault, and the Buddha formulated the precept on account of this.

1.145

If a bhikṣu, with lustful intent, to a woman

1.146

A woman who is intelligent, whose life-faculty is not severed.

1.147

[utters] coarse, lewd words,

1.148

‘Coarse’ means not celibate (brahmacarya). ‘Lewd words’ means praising or disparaging the two tracts. Whether requesting, instructing another to request, asking, answering, explaining, speaking, instructing, or reviling. What is called ‘requesting’ is ‘engage with me in such deeds in the two tracts,’ or if he makes other statements, being understood in this way.

1.149

accordingly uttering coarse, lewd words, it is a saṃghāvaśeṣa.

1.150

If coarse words are spoken once, it is a saṃghāvaśeṣa. In accordance with the quantity of words, for each statement clearly made, each is a saṃghāvaśeṣa; if unclear, a sthūlātyaya. If by writing, sealing, sending an emissary, or making signs, he makes her understand, it is a saṃghāvaśeṣa; if she does not understand, a sthūlātyaya. Excluding the two tracts, speaking of other areas is a sthūlātyaya. Coarse words spoken to a non-human female, a paṇḍaka, or a person of dual gender, if understood, are a sthūlātyaya. If coarse words are spoken to an animal that cannot transform its shape, or toward a male, all are duṣkṛtas. For a nun, it is a sthūlātyaya; for the lower three assemblies, a duṣkṛta; down to the following precepts, it is likewise. Cases of non-offense: speaking on the contemplation of impurity, or speaking on the Vinaya, receiving sūtras, or in questions and answers, because of having no lustful intent.

1.151

Fourth: The precept on praising oneself to a woman and soliciting sexual offerings.

1.152

The Buddha was in the country of Śrāvastī. Because Kālodayin heard that the Buddha had already formulated the preceding three precepts, he waited for women, led them into his room, and praised himself: “You should take lust and make an offering to me.” The women rebuked and wondered at this, bhikṣus raised the fault, and the Buddha formulated the precept on account of this.

1.153

If a bhikṣu, with lustful intent, before a woman,

1.154

‘Woman’ is as stated above.

1.155

praises himself,

1.156

Praising himself: “I am handsome, of fine complexion; I am of the great kṣatriya, householder-gṛhapati, or brāhmaṇa lineages.”

1.157

saying: “Great beauty! I cultivate the celibate life (brahmacarya),

1.158

Assiduously cultivating departure from defilement and pollution.

1.159

upholding the precepts with energetic zeal,

1.160

[they are] unbroken, unperforated, and without defilement;

1.161

and cultivating good dharmas;

1.162

delighting in secluded places, begging for food when the time comes, wearing robes of rags from the dust heap, not eating left-over food, eating at a single sitting, eating from a single morsel bowl, dwelling in a cemetery, dwelling beneath a tree, always sitting, sitting anywhere, keeping the three robes, chanting hymns, learning much, being able to expound the Dharma, upholding the Vinaya, and practicing seated meditation—this is what it means.

1.163

you may serve me with this act of sexual intercourse. Such an offering is the very foremost!’—it is a saṃghāvaśeṣa.

1.164

If, having praised himself as above, he says, ‘Come serve me,’ without mentioning ‘sexual intercourse,’ it is a thullaccaya. The miscellaneous offenses regarding other objects are as explained in the preceding precept. Exceptions where there is no offense: if a bhikṣu says to a woman, ‘This place is wondrous, venerable, and supreme; this bhikṣu is energetic in upholding the precepts and cultivating good dharmas, and you should make offerings to him with bodily, vocal, and mental action,’ and the woman thinks, ‘He is praising his own body for my sake’; if, when expounding the Vinaya, the discourse reaches this point and she thinks he is praising his own body; or if he speaks by mistake—in all these cases there is no offense.

1.165

5. The precept on matchmaking.

1.166

The Buddha was in Rājagṛha. The bhikṣu Kāla was originally a great minister who was well versed in secular customs; whenever there was a wedding in the city, everyone went to consult him. At that time, those who married, meeting with good or bad fortune, would make wishes that Kāla experience pain or pleasure accordingly. Householders criticized and rebuked him, the bhikṣus reported the fault, and the Buddha thereupon formulated the precept.

1.167

If a bhikṣu goes back and forth acting as a matchmaker between parties,

1.168

this means causing those who ought to be united to be brought together.

1.169

taking a man’s intentions and conveying them to a woman, or taking a woman’s intentions and conveying them to a man,

1.170

There are twenty kinds of women: protected by the mother, protected by the father, protected by both parents, protected by a brother, protected by a sister, protected by both brother and sister, self-protected, protected by the Dharma, protected by clan, protected by kinsmen, one who willingly becomes a slave-servant, a slave-servant given clothing, a slave-servant given wealth, a slave-servant who shares the same work, a slave-servant swept away by water, a slave-servant not paying taxes, a slave-servant set free, a hired slave-servant, a slave-servant protected by another, and a slave-servant captured in a border region. There are likewise twenty kinds of men, identical to the list above.

1.171

whether to accomplish marriage or for an illicit liaison, even for a brief moment—it is a saṃghāvaśeṣa.

1.172

If he initially accepts the words, it is a duṣkṛta. If he goes and conveys them without reporting back, it is a thullaccaya. If he returns and reports back, it is a saṃghāvaśeṣa. If he sends a messenger, or sends a letter, a finger-seal, or an overt gesture, depending on the number of matchmaking acts, once spoken clearly, with every going and returning there is a saṃghāvaśeṣa for each; if it is not clear, it is a thullaccaya. Excepting the two orifices, if he matchmakes by speaking of the other limbs and joints of the body, it is a thullaccaya. If he matchmakes for non-humans, paṇḍakas, or ubhatobyañjanakas, it is a thullaccaya. If he matchmakes for animals or human males [with each other], it is a duṣkṛta. If he carries another's letter and delivers it without reading it, or runs other errands for a layperson, it is a duṣkṛta. A bhikṣuṇī commits the same offenses. Exceptions where there is no offense: if a man and woman were formerly together, later separated, and are reunited; if, on account of parents being ill or imprisoned, he reads a letter and carries it to them; the same applies to faithful and energetic layfolk; the same also applies if acting as a messenger for the Buddha, the Dharma, or the bhikṣus.

1.173

6. The precept on an ownerless hut built without authorization that exceeds the measurements.

1.174

The Buddha was in Rājagṛha, and permitted the bhikṣus to build private huts. The bhikṣus of Āṭavī then built large huts, begging for so much that they annoyed and disturbed the householders. As begging was hard to fulfill, they ended up cutting down a sacred tree. The tree deity and the bhikṣus reported the matter to the Buddha. The Buddha thereupon went to Āṭavī, rebuked them, drew parables, and then formulated this precept.

1.175

If a bhikṣu, begging for himself,

1.176

that is, begging and requesting here and there.

1.177

builds a hut,

1.178

a hut means a cell.

1.179

that is ownerless,

1.180

it has no owner, whether one, two, or many.

1.181

and made for himself,

1.182

not made for another.

1.183

he must make it according to the measure. Herein the measure is: twelve spans of the Buddha in length, and seven spans wide inside. He must bring the bhikṣus to mark out the site;

1.184

That bhikṣu, having inspected a site that is free of dangers and obstacles, goes into the Saṃgha, takes off his leather sandals, bares his right shoulder, bows down at the feet of the senior monk, kneels on his right knee, and with palms joined says: ‘May the Venerable Saṃgha listen! I, bhikṣu so-and-so, am begging to build a hut for myself that is ownerless and made for myself. I now ask the Saṃgha to acknowledge a site free of dangers and obstacles.’ Thus he asks a second and a third time.

1.185

those bhikṣus should mark out the site,

1.186

At that time, the Saṃgha should observe this bhikṣu: if he is trustworthy, they immediately grant permission for him to build it; if he is not trustworthy, the Saṃgha goes to inspect it. If the Saṃgha does not go, it should send a trustworthy member of the Saṃgha to inspect it. If there are obstacles or dangers, they should not assign it; if there are none, they should grant it. The Saṃgha should depute one who is competent to perform the karman: whether a senior monk, a monk of middle rank, one who recites the Vinaya, or one who does not recite the Vinaya. He should make the motion, saying: ‘May the Venerable Saṃgha listen! Bhikṣu so-and-so is begging to build a hut for himself that is ownerless and made for himself; he now asks the Saṃgha to assign a site free of dangers and obstacles. If the time has come for the Saṃgha, and the Saṃgha gives its consent, it should assign a site free of dangers and obstacles to bhikṣu so-and-so. This is the motion. May the Venerable Saṃgha listen! Bhikṣu so-and-so begs to build a hut for himself that is ownerless and made for himself, asking the Saṃgha to assign a site free of dangers and obstacles. The Saṃgha now assigns a site free of dangers and obstacles to bhikṣu so-and-so. Whichever elders consent to the Saṃgha assigning a site free of dangers and obstacles to bhikṣu so-and-so, let them remain silent; whoever does not consent, let him speak. The Saṃgha has consented to assign a site free of dangers and obstacles to bhikṣu so-and-so, for the Saṃgha is silent, and thus it is consented; so should this matter be held.’ The one who builds the hut should know that this applies from the initial setting of stones, digging the trench, and laying mud bricks, up to the final plastering.

1.187

free of dangers,

1.188

‘Dangers’ refers to tigers, wolves, lions, and other wild beasts, down to ants. If it is not troubled by these various creatures and beasts, he should level the ground. If there are stones, trees, stumps, or briars, he should have people dig them out. If there are pits, ditches, channels, or ponds, he should have them filled. If there is fear of flooding and soaking, he should set up embankments in advance. If the land is claimed by others, they should settle it together so that there are no disputes from others. This is called a place of danger.

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四分律比丘含注戒本 — Classical Chinese