[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) › [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861) › 3.33 # 大乘法苑義林章 3.33 大乘法苑義林章 3.33 - **Language:** Classical Chinese ### [3.33](https://indike.org/pramana/in.bauddha.taisho.1861.3.33) 第九先得後捨者，《瑜伽》第一百卷說「苾芻轉為尼、尼轉為苾芻，即更在得戒，更不須重受戒也。乃至沙彌、沙彌尼等戒，式叉摩那為男子，即是沙彌也，更不須重受也。沙彌轉為女子，更須受六法。六法者，即於已前上更加一也。若別解脫漸受頓受，始從五戒次第受苾芻戒。若從五戒更受十戒時，但增其緣，令戒增明，更不別重發戒體也。唯依舊身三語一也，但遮其其遮戒乃至十戒。受大苾芻戒，唯增於語三，不別得前四支也。若竪為言，定漸受得非頓也。若橫而語，即頓非漸也，以四支七支皆頓得故。若捨之時，亦有頓漸也。若鄔波素迦，亦有漸頓二受。」如《對法》云「有少分、多分、全分優婆塞也。其捨者，且如十戒與六法戒。後捨六法時，為但捨六法四支？為亦捨十戒中四支？又尼五百戒後捨時，為但捨三支，四支不捨？為七總捨耶？解云：六法捨時，已捨十四支，以體無別故。尼捨七支時，有二解。一云：捨三，不捨四，以不異前四支故。二云：總捨七支，以受時別故。」 > Ninth, concerning prior attainment and subsequent relinquishment: the one hundredth fascicle of the Yogācārabhūmi states, 'When a bhikṣu changes into a nun, or a nun changes into a bhikṣu, they thereupon re-attain the precepts, and do not need to receive the precepts again. This applies up to the precepts of a śrāmaṇera, śrāmaṇerikā, and so forth. When a śikṣamāṇā becomes a male, he is simply a śrāmaṇera, and does not need to receive them again. When a śrāmaṇera changes into a female, she must additionally receive the six dharmas. The six dharmas mean that one \[rule\] is added on top of what was previously held.' If prātimokṣa is received gradually or all at once, starting from the five precepts, one receives the bhikṣu precepts sequentially. When one further receives the ten precepts from the five precepts, one merely augments their conditions to make the precepts more distinct and clear; the precept-essence is not separately or repeatedly generated. One relies solely on the former three bodily and one verbal \[precepts\]; it merely checks the prohibitive precepts up to the ten precepts. When receiving the full bhikṣu precepts, one merely augments the three verbal ones, and does not separately obtain the former four factors. If spoken of vertically, they are definitely attained through gradual reception, not all at once. If spoken of horizontally, then it is all at once and not gradual, because the four factors or seven factors are all attained all at once. When relinquishing them, there is also gradual and all-at-once \[relinquishment\]. In the case of an upāsaka, there are also the two receptions of gradual and all-at-once. As the Abhidharmasamuccaya states, 'There are partial, majority, and complete upāsakas.' As for relinquishment: take, for example, the ten precepts and the six dharmas. Later, when relinquishing the six dharmas, does one merely relinquish the four factors of the six dharmas, or does one also relinquish the four factors within the ten precepts? Furthermore, when the five hundred precepts of a nun are later relinquished, does one merely relinquish three factors while four factors are not relinquished, or are all seven relinquished together? The explanation says: When the six dharmas are relinquished, the fourteen factors have already been relinquished, because the essence is not different. When a nun relinquishes the seven factors, there are two explanations. One says: Three are relinquished and four are not relinquished, because they are not different from the preceding four factors. The other says: All seven factors are relinquished together, because the times of reception were distinct. > — English (machine translation) (machine translation) - [Previous: 3.32](https://indike.org/pramana/in.bauddha.taisho.1861.3.32) - [Next: 3.34](https://indike.org/pramana/in.bauddha.taisho.1861.3.34) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1861.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1861~en-mt.3.33) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.3.33](https://indike.org/pramana/in.bauddha.taisho.1861.3.33) · Pramāṇa