[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) › [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821) › 14.9 # 俱舍論記 14.9 俱舍論記 14.9 - **Language:** Classical Chinese ### [14.9](https://indike.org/pramana/in.bauddha.taisho.1821.14.9) 「論曰至別解脫律儀」者，釋第一句。苾芻，唐言乞士，舊云比丘，訛也。苾芻尼，苾芻如前解，尼是女聲。梵云式叉摩那，唐言正學，正謂正學六法。言六法者，謂不婬、不盜、不殺、不虛誑語、不飲諸酒、不非時食。梵云室羅摩拏洛迦，唐言勤策，謂為苾芻勤加策勵，洛是男聲。舊云沙彌，訛也。梵云室羅摩拏理迦，唐言勤策女，釋名如前，理是女聲。舊云沙彌尼，訛也。梵云鄔波索迦，唐言近事，索是男聲。舊云優婆塞，訛也。近事者，《婆沙》一百二十三云「問：何故名鄔波索迦？答：親近修事諸善法故。謂彼身心狎習善法，故名鄔波索迦。有餘師說：親近承事諸善士故。復有說者，親近承事諸佛法故。」廣如彼釋。梵云鄔婆斯迦，唐言近事女，釋名如前，斯是女聲。舊云優婆夷，訛。梵云鄔婆婆沙，唐言近住。言近住者，《婆沙》一百二十四云「近阿羅漢住，以受此律儀，隨學彼故。有說：此近盡壽戒住，故名近住。有說：此戒近時而住，故名近住。」於此八中，前五出家戒，後三在家戒。前七盡形戒，後一晝夜戒。此八雖別，總名第一別解脫律儀。問：何故此八依別解脫律儀立，不依靜慮、無漏律儀立？解云：別解脫律儀漸次得故，漸次安立，可依彼立八種差別。靜慮、無漏七支頓得，不可依彼立八差別。又解：別解脫戒唯欲人趣八眾，亦唯欲界人趣，故依彼立。靜慮、無漏通依上界，天趣亦起故，故不依彼立八差別。 > As for 'The treatise says: \[...\] prātimokṣa restraint': this explains the first line. 'Bhikṣu' is rendered in Tang Chinese as 'beggar-scholar' (qǐshì); the older rendering 'bǐqiū' was corrupt. 'Bhikṣuṇī': bhikṣu is explained as before, and 'nī' is the feminine ending. In Sanskrit, 'śikṣamāṇā', rendered in Tang Chinese as 'correctly training', where 'correctly' means correctly training in the six dharmas. The six dharmas are: not engaging in sexual misconduct, not stealing, not killing, not uttering false speech, not drinking intoxicants, and not eating at improper times. In Sanskrit, 'śrāmaṇeraka', rendered in Tang Chinese as 'diligent striver', meaning one who exerts diligence on behalf of the bhikṣus; 'ka' is the masculine ending. The older rendering 'shāmí' was corrupt. In Sanskrit, 'śrāmaṇerikā', rendered in Tang Chinese as 'female diligent striver'; the explanation of the name is as before; 'kā' is the feminine ending. The older rendering 'shāmíní' was corrupt. In Sanskrit, 'upāsaka', rendered in Tang Chinese as 'serving attendant'; 'ka' is the masculine ending. The older rendering 'yōupósè' was corrupt. As for 'serving attendant', the \*Mahāvibhāṣā\*, fascicle 123, says: 'Question: Why is he called an upāsaka? Answer: Because he approaches and attends to all wholesome dharmas; that is, because his body and mind habituate themselves to wholesome dharmas, he is called an upāsaka. Other teachers say: because he approaches and serves good persons. Still others say: because he approaches and serves all Buddhadharmas.' It is explained at length as in that text. In Sanskrit, 'upāsikā', rendered in Tang Chinese as 'female serving attendant'; the explanation of the name is as before; 'kā' is the feminine ending. The older rendering 'yōupóyí' was corrupt. In Sanskrit, 'upoṣadha', rendered in Tang Chinese as 'dwelling close'. As for 'dwelling close', the \*Mahāvibhāṣā\*, fascicle 124, says: 'Dwelling close to the arhats, because by receiving this restraint, one trains after them. Some say: this dwells close to the lifelong precepts, hence it is called dwelling close. Some say: this precept dwells for a brief time, hence it is called dwelling close.' Among these eight, the first five are monastic precepts and the latter three are lay precepts. The first seven are lifelong precepts, while the last one is a precept for a day and a night. Although these eight are distinct, they are collectively termed the first, the prātimokṣa restraint. Question: Why are these eight established based on the prātimokṣa restraint, and not based on the dhyāna or anāsrava restraints? The explanation says: because the prātimokṣa restraint is obtained gradually, it is established gradually, so the eightfold distinction can be established based on it. The seven limbs of dhyāna and anāsrava \[restraints\] are obtained all at once, so the eightfold distinction cannot be established based on them. Another explanation: prātimokṣa precepts pertain only to the eight assemblies of the human destiny of the desire realm, and also solely to the human destiny of the desire realm; therefore it is established based on them. Dhyāna and anāsrava \[restraints\] both apply to higher realms and also arise in the heavenly destiny; therefore the eightfold distinction is not established based on them. > — English (machine translation) (machine translation) - [Previous: 14.8](https://indike.org/pramana/in.bauddha.taisho.1821.14.8) - [Next: 14.10](https://indike.org/pramana/in.bauddha.taisho.1821.14.10) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.1821.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1821~en-mt.14.9) — English, machine translation ## Linked texts (1) - [俱舍論疏](https://indike.org/pramana/in.bauddha.taisho.1822.14.8) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1821.14.9](https://indike.org/pramana/in.bauddha.taisho.1821.14.9) · Pramāṇa