俱舍論頌疏論本 14.73

14.73

別解脫律儀，得由他教等者，明得別解脫戒也。言他教者，從師受故。此有二種：一、從僧伽得，僧伽，此云眾，苾芻及尼、正學依眾發戒，名從僧伽得。二、依補特伽羅得，是別人也。餘勤策等五種戒不從眾發，名從補特伽羅得。頌云等者，毘婆沙師說有十種得具戒法，故說等言。一、由自然，謂佛獨覺，自然是智，以不從師，證此智時得具足戒。二、由證入正性離生，謂憍陳如等五比丘見道生時，得具足戒。三、由佛命「善來苾芻。」爾時得戒，謂耶舍等。《正理論》云：「由本願力，佛威加故。」四、由信受佛為大師，得具足戒，謂大迦葉也。五、由善巧酬答，謂蘇陀夷年始七歲，佛問：「汝家在何？」彼答言：「三界無家。」稱可佛心，未滿二十，佛許僧中羯磨受戒。六、由敬受八尊重法，謂大生主，梵云摩訶波闍波提，大梵天王名大生主，生眾生多故，從梵王邊乞得，以所乞處為名。佛遣阿難為說八法，彼聞敬重，便即得戒。七、由遣使，謂法授尼，此尼端正，恐路有難，不住僧中。僧遣使尼傳法，往與授戒，彼便得戒。以尼端正，別開此緣。八、由持律為第五人，邊國僧少，許五人受，要須一人持律羯磨，故云第五。九、由十眾得，謂於中國。十、由三說歸佛法僧，謂六十賢部共集受具足戒，佛遣阿難為說三歸，彼便得戒。如上所得別解脫律儀，非必定依表業而發。

"Prātimokṣa discipline is acquired through instruction by another, and so forth" clarifies the acquisition of prātimokṣa discipline. The words "instruction by another" mean receiving it from a teacher. This has two kinds: first, acquiring it from the saṃgha. Saṃgha is translated here as "community"; monks, nuns, and probationary nuns (śikṣamāṇā) generate precepts by relying on the community, which is called acquiring from the saṃgha. Second, acquiring it based on a pudgala, that is, an individual person. The other five kinds of precepts, such as those of the novice (śrāmaṇera), are not generated from the community, and are called acquiring from a pudgala. The verse says "and so forth" because the masters of the Vibhāṣā explain that there are ten ways of acquiring full ordination (upasampadā); hence "and so forth" is stated. First, through spontaneity: that is, the Buddha and the pratyekabuddhas; spontaneity is knowledge, and because they did not rely on a teacher, upon realizing this knowledge they acquired full ordination. Second, through entry into the certainty of rightness (samyaktvaniyāma): that is, when the five monks including Kauṇḍinya generated the path of seeing, they acquired full ordination. Third, through the Buddha calling, "Come, monk (ehi bhikṣu)." At that time they acquired the precepts, such as Yaśas and others. The *Nyāyānusāra* says: "Due to the power of original vows and the Buddha's spiritual empowerment." Fourth, through faithful acceptance of the Buddha as the Great Master, one acquires full ordination, as in the case of Mahākāśyapa. Fifth, through skillful response: when Sudāyi was only seven years old, the Buddha asked, "Where is your home?" He replied, "In the three realms there is no home." This pleased the Buddha's mind, and though he was not yet twenty, the Buddha permitted him to receive ordination through a formal act of the saṃgha (karmavācanā). Sixth, through respectful acceptance of the eight weighty dharmas (aṣṭagurudharma), as in the case of Mahāprajāpatī. In Sanskrit, she is called Mahāprajāpatī; the Great Brahmā King is called "Lord of Great Progeny" (Mahāprajāpati) because he gives birth to many sentient beings; she was begged from Brahmā, and named after where she was begged from. The Buddha dispatched Ānanda to explain the eight dharmas to her; hearing them, she revered them and immediately acquired the precepts. Seventh, through sending an envoy: that is, the nun Dharmadinnā. Because this nun was beautiful, it was feared there would be dangers on the road, so she did not stay among the saṃgha. The saṃgha dispatched a nun envoy to transmit the Dharma and go confer the precepts on her, and she thereupon acquired the precepts. Because the nun was beautiful, this special exception was granted. Eighth, through a holder of the Vinaya being the fifth person: where the saṃgha is scarce in borderlands, five persons are permitted for ordination, but there must be one holder of the Vinaya to perform the act; hence it is called "the fifth". Ninth, through a community of ten, as in the Central Region. Tenth, through reciting the three refuges in the Buddha, Dharma, and Saṃgha: when the sixty members of the Bhadravargīya assembled together to receive full ordination, the Buddha dispatched Ānanda to proclaim the three refuges for them, and they thereupon acquired the precepts. The prātimokṣa discipline acquired as described above does not necessarily arise based on manifest karma.