[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) › [四分比丘戒本疏](https://indike.org/pramana/in.bauddha.taisho.1807) › 1.24 # 四分比丘戒本疏 1.24 四分比丘戒本疏 1.24 - **Language:** Classical Chinese ### [1.24](https://indike.org/pramana/in.bauddha.taisho.1807.1.24) 述曰：自下第二開宗審察分。隨文八段，段各三文，合此八段即名五篇，如開發中略明名相。然五篇罪具有二義：一唯果罪；二就急要故錄為經，半月一說。若通因果、事該賒要，立為七聚。言七聚者，一波羅夷；二僧殘；三偷蘭遮，謂初二聚方便之罪，義含重輕及有果罪諸偷蘭遮，如用人皮、石鉢、人髮、露形等；四波逸提；五提舍尼；六惡作；七惡說，謂眾學中身犯惡作、語犯惡說，及前五聚遠方便等并篇不攝諸果吉羅，如叛說戒、不安居、不自恣等。《明了論》中所辨篇聚其義少異，不能繁敘。總辨一切制戒意者，略有三門：一為防過、二生善趣、三招十利。准《瑜伽論》九十九總辨篇聚所防過失有十五種，是故須制。一、事重過失。二、猛利纏過失（此上二種初篇具有）。三、匱乏不喜足過失（離衣宿及闕衣鉢不受持等是匱乏過，長衣鉢不作淨施是不喜足過失）。四、他所譏嫌過失（非親里尼取衣與衣、共獨坐等、輒教期行等）。五、先無信者倍令不信，先有信者令其變異過失（二入聚落乞美食過三鉢，跳行入白衣舍及坐等）。六、多貧貯畜多諸緣事過失（畜寶販賣、營造二房及五敷具等）。七、染著過失（故漏、摩觸、媒等染著欲塵，勸織乞衣等染著衣服也）。八、惱他過失（二謗兩舌異語嫌罵等）。九、發起疾病過失（論中擔毛上樹過人等，今詳離衣鉢等亦是也）。十、障往善趣趣沙門過失（破僧出血等邪定聚故障往善趣，若惡性不受語障沙門行）。十一、應護不護不應護而護過失（二敷坐脫等，應護不護；牽驅等，不應護而護）。十二、不應為依反與為依，應與為依而不為依過失（阿利吒沙彌說欲不障道，不應為依；二法攝弟子等，應與為依）。十三、應敬不敬不應敬而敬過失（不攝耳聽不行弟子法等，應敬不敬也；隨舉比丘，不應敬而敬也）。十四、應覆不覆不應覆面覆過失（說他麁罪，應覆不覆也；覆麁罪等，不應覆而覆也）。十五、於應習近而不習近，不應習近而反習近過失（淨衣鉢等而不受用，而反受用捨墮財等）。此十五種過失，於一戒中或具一二乃至具多，隨應思知。攝為頌曰「重纏匱譏信，貪染惱病障，護依敬覆近，是為十五過。」第二、令生善趣所以制戒。佛教不越三德契經，一者為怖畏惡趣者說持戒契經、二者為怖畏貧窮者說布施契經、三者為怖畏煩惱者說修習契經，故知制戒為往善趣。第三、招生十利，如律廣說。 > The commentary states: From here below is the second part: expounding the core teachings and investigating them. According to the text, there are eight sections, each with three passages; these eight sections together are called the five categories \[of offences\], as the terminology was briefly explained in the opening. Now, the offences of the five categories have two senses: first, they are solely culmination offences (phala); second, because they are urgent and essential, they are compiled as a sūtra to be recited fortnightly. If one includes both causes and fruits, covering both non-urgent and urgent matters, they are established as seven classes \[of offences\]. As for the seven classes: first, pārājika; second, saṃghāvaśeṣa; third, sthūlātyaya, which refers to the preparatory offences of the first two classes, meaning both grave and light ones, as well as culmination sthūlātyaya offences, such as using human skin, a stone bowl, human hair, or going naked; fourth, prāyaścittika; fifth, pratideśanīya; sixth, bad action (duṣkṛta of body); seventh, bad speech (durbhāṣita), which refers to bodily offences of bad action and verbal offences of bad speech among the śaikṣa rules, as well as the remote preparatory offences of the first five classes, together with culmination duṣkṛta offences not subsumed within the categories, such as rebelling against the recitation of the prātimokṣa, not observing the rains retreat, or not holding the pavāraṇā. The categories and classes explained in the Vinayavibhāṣā differ slightly in meaning, which cannot be detailed here. Generally explaining the intent behind establishing all the precepts, there are briefly three approaches: first, to prevent faults; second, to generate \[rebirth in\] good destinies; third, to bring about the ten benefits. According to the ninety-ninth fascicle of the Yogācārabhūmi, the faults prevented by the categories and classes are broadly explained as fifteen kinds, for which reason the precepts had to be established: 1. The fault of grave matters. 2. The fault of fierce entanglements (these two above are both present in the first category). 3. The fault of deficiency and discontentment (spending the night separated from one's robes and lacking robes or a bowl without formally maintaining them constitute the fault of deficiency; keeping extra robes or bowls without formal shared relinquishment (vikalpana) constitutes the fault of discontentment). 4. The fault of being disparaged by others (taking robes from or giving robes to an unrelated nun, sitting alone with her, arbitrarily instructing her and travelling by arrangement, etc.). 5. The fault of causing those without prior faith to have even less faith, and causing those with prior faith to undergo change (the two instances of entering a village and begging for delicious food exceeding three bowls, hopping while entering a layperson's house, sitting there, etc.). 6. The fault of accumulating much wealth and having many entangling affairs (storing valuables, engaging in trade, constructing two kinds of rooms, five kinds of bedding, etc.). 7. The fault of lustful attachment (intentional emission, touching, matchmaking, etc., being attached to sensual desires; exhorting weaving and begging for robes, etc., being attached to clothing). 8. The fault of distressing others (two forms of slander, malicious speech, contradictory speech, resentment and reviling, etc.). 9. The fault of giving rise to illness (in the treatise, carrying wool, climbing trees beyond a man's height, etc.; now examined, being separated from one's robes and bowl, etc., are also such). 10. The fault of obstructing progress to good destinies and progress to the state of a recluse (causing a schism in the Saṃgha, shedding \[the Buddha's\] blood, etc., being in the assembly of wrong certainty, obstructs progress to good destinies; being of bad character and refusing instruction obstructs the practice of a recluse). 11. The fault of failing to guard what should be guarded, and guarding what should not be guarded (the two cases of leaving spreading mats behind, etc., failing to guard what should be guarded; dragging or driving \[someone\] out, etc., guarding what should not be guarded). 12. The fault of improperly providing dependence when one should not, and failing to provide dependence when one should (the novice Ariṭṭha saying that desires do not obstruct the path, to whom one should not give dependence; gathering disciples with the two dharmas, where one should give dependence). 13. The fault of failing to respect what should be respected, and respecting what should not be respected (not inclining one's ear to listen, not practicing the duties of a disciple, etc., failing to respect what should be respected; following a censured monk, respecting what should not be respected). 14. The fault of failing to conceal what should be concealed, and concealing what should not be concealed (speaking of another's gross offence, failing to conceal what should be concealed; concealing a gross offence, etc., concealing what should not be concealed). 15. The fault of failing to associate with what should be associated with, and conversely associating with what should not be associated with (not using pure robes and bowls, but conversely using forfeited and fallen goods, etc.). In a single precept, one, two, or even many of these fifteen kinds of faults may be present, which should be understood as appropriate. Summarized in verse: "Gravity, entanglement, deficiency, censure, faith, / Greed, lust, distress, illness, obstruction, / Guarding, dependence, respect, concealing, association— / These constitute the fifteen faults." Second, establishing the precepts causes one to be born in good destinies: The Buddha's teachings do not go beyond three virtuous sūtras: first, expounding sūtras on upholding precepts for those who fear bad destinies; second, expounding sūtras on giving for those who fear poverty; third, expounding sūtras on practice for those who fear afflictions. Thus we know that the precepts were established to proceed to good destinies. Third, bringing about the ten benefits, as extensively explained in the Vinaya. > — English (machine translation) (machine translation) - [Previous: 1.23](https://indike.org/pramana/in.bauddha.taisho.1807.1.23) - [Next: 1.25](https://indike.org/pramana/in.bauddha.taisho.1807.1.25) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1807.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1807~en-mt.1.24) — English, machine translation ## Linked texts (1) - [རྣལ་འབྱོར་སྤྱོད་པའི་ས་ལས་གཞི་བསྡུ་བ](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.yogacarabhumi*bo.426) — Classical Tibetan --- Source: [https://indike.org/pramana/in.bauddha.taisho.1807.1.24](https://indike.org/pramana/in.bauddha.taisho.1807.1.24) · Pramāṇa