[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) › [俱舍論疏](https://indike.org/pramana/in.bauddha.taisho.1822) › 14.8 # 俱舍論疏 14.8 俱舍論疏 14.8 - **Language:** Classical Chinese ### [14.8](https://indike.org/pramana/in.bauddha.taisho.1822.14.8) 「論曰至別解脫律儀」，列八種名結歸初一。梵云苾芻，唐名乞士等，舊云比丘，訛。苾芻尼，尼是女聲。梵云式叉摩那，唐言正學，謂學六法。六法者：一不婬、二不盜、三不殺、四不虛誑語、五不飲酒、六不非時食。梵名室羅摩拏路迦，唐名勤策，舊云沙彌者，訛略也。勤策女，同舊名。沙彌尼，是女聲，訛也。梵云鄔波索迦，唐言近事，舊名優婆塞者，訛也。言近事者，《婆沙》一百二十三云「問：何故名為近事？答：親近修事諸善法故。謂彼身心狎習善法，故名近事。問：若爾，諸不斷善皆名近事，以彼身心皆修善故。答：不爾，此依律儀所攝妙行善法以立名故。問：若爾，諸律儀皆名近事耶？以彼皆能修律儀善故。答：此以在初得名，餘律儀更以餘緣建立故。有餘師說：親近、承事諸善士故。復有說者，親近、承事諸佛法故。」梵云鄔波斯迦，唐言近事女，斯是女聲，舊云優婆夷者，訛也。梵云鄔波婆沙，唐言近住。《婆沙》一百二十四云「近阿羅漢住，受此律儀隨學彼故。有說：此近盡受戒住故。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，前七盡形受、第八一晝夜。問：何故此依別解脫律儀建立，不依靜慮、無漏律儀而建立耶？答：此八種戒受心多少不同，故戒緣差別分為八種。受學人別。言定、道律儀但為得彼定七支頓得，不由受心戒緣差別分近事等。然有四禪諸果差別，義各不同，不可一例。」 > \[On the statement\] "The Śāstra says: ... to ...prātimokṣa-saṃvara": This lists the eight names and subsumes them under the first one. In Sanskrit it is \*bhikṣu\*, in the Tang language named "mendicant" (\*qishi\*) and so forth; the old rendering \*biqiu\* is corrupt. \*Bhikṣuṇī\*: \*ṇī\* is the feminine gender. In Sanskrit it is \*śikṣamāṇā\*, in the Tang language "trainee" (\*zhengxue\*), meaning one who trains in the six dharmas. The six dharmas are: 1. not engaging in sexual misconduct, 2. not stealing, 3. not killing, 4. not lying, 5. not drinking alcohol, 6. not eating at improper times. In Sanskrit the name is \*śrāmaṇeraka\*, in the Tang language named "zealous aspirant" (\*qince\*); the old rendering \*shami\* is a corrupt abbreviation. "Female zealous aspirant" (\*śrāmaṇerikā\*) shares the old name: \*shamini\*, where \*ni\* is the feminine gender, which is corrupt. In Sanskrit it is \*upāsaka\*, in the Tang language "attendant" (\*jinshi\*); the old name \*youposai\* is corrupt. As for "attendant," the \*Vibhāṣā\*, fascicle 123, says: "Question: Why is it named \*upāsaka\* ('attendant')? Answer: Because they draw near to and practice all wholesome dharmas. That is to say, their bodies and minds habituate wholesome dharmas, hence they are named attendants. Question: If so, should all who do not sever wholesome roots be named attendants, since their bodies and minds all practice wholesome deeds? Answer: Not so, for this name is established relying on the sublime conduct and wholesome dharmas subsumed under saṃvara. Question: If so, are all saṃvaras named attendants, since they all can cultivate the wholesomeness of saṃvara? Answer: This receives its name from being at the beginning, whereas the other saṃvaras are established on account of other factors. Other masters say: Because they draw near to and serve good persons. Still others say: Because they draw near to and serve the Buddha's teachings." In Sanskrit it is \*upāsikā\*, in the Tang language "female attendant" (\*jinshi nü\*); \*kā\* is the feminine gender, and the old rendering \*youpoyi\* is corrupt. In Sanskrit it is \*upavāsa\*, in the Tang language "dwelling near" (\*jinzhu\*). The \*Vibhāṣā\*, fascicle 124, says: "Dwelling near the arhats, one receives this saṃvara and emulates their training. Some say: Because one dwells near to those who observe the lifelong precepts. Some say: Because this precept is observed for a proximate \[short\] time, it is called dwelling near. Among these eight, the first five are the renunciant precepts and the latter three are the householder precepts; the first seven are received for life, while the eighth is for one day and night. Question: Why are these established on the basis of prātimokṣa-saṃvara, and not established on the basis of dhyāna and anāsrava-saṃvara? Answer: For these eight kinds of precepts, the recipient's resolve differs in quantity, so through the distinctions of conditions for the precepts they are divided into eight kinds; the persons receiving the training differ. As for the concentrations and the path-saṃvara, they are simply acquired instantaneously in their seven branches for the sake of obtaining that concentration; they are not divided into upāsaka and so forth by virtue of the recipient's resolve and conditions for the precepts. Yet there are distinctions among the four dhyānas and the various fruits, and their meanings each differ; they cannot be treated as identical." > — English (machine translation) (machine translation) - [Previous: 14.7](https://indike.org/pramana/in.bauddha.taisho.1822.14.7) - [Next: 14.9](https://indike.org/pramana/in.bauddha.taisho.1822.14.9) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.1822.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1822~en-mt.14.8) — English, machine translation ## Linked texts (1) - [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821.14.9) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1822.14.8](https://indike.org/pramana/in.bauddha.taisho.1822.14.8) · Pramāṇa