翻譯名義集 4.100

4.100

【布薩】《大論》：「秦言善宿。」南山：「此云淨住，淨身口意，如戒而住。」六卷《泥洹》，翻云長養。長養二義：一、清淨戒住，二、增長功德。《雜含》云：「布薩婆陀，若正本音優補陀婆。優言斷，補陀婆言增長。國語不同，律云布薩法，一處名布薩犍度，即說戒也。」應法師云：「此名訛略，應言鉢囉帝提舍耶寐。此云我對說，謂相向說罪也。舊云淨住，乃義翻也。」《事鈔》云：「若眾大聲小，不聞說戒，令作轉輪高座，立上說之，此則見而不聞也。又如多人說戒，何由併得見作法者面？此則聞而不見也。」《善見》曰：「云何得知正法久住？若說戒法不壞是。」摩得伽云：「布薩者，捨諸惡不善法，及諸煩惱有受，證得白法，究竟梵行事，故名也。」又云：「半月半月自觀身。從前半月，至今半月，中間不犯戒耶？若有犯者，於同意所懺悔。」毘尼母云：「若犯七眾不淨人前，應止不說戒。」即律文云：「犯者不得聞戒，不得向犯者說等。」《四分》：「若說戒日，無能誦者，當如布薩法，行籌告白，差一人說法誦經，餘諸教誡，誦《遺教》亦得。若全不解者，律云下至一偈：諸惡莫作，眾善奉行，自淨其意，是諸佛教（阿含具解）。如是作已，不得不說。若不解者，云謹慎莫放逸便散。並是佛之囑累。」《僧祇》云：「欲得五事利益，當受持此律。何等為五？一、建立佛法；二、令正法久住；三、不欲有疑悔，請問他人；四、僧尼犯罪者為依怙；五、欲遊化諸方，而無有礙。」《四分》：「持律人得五功德：一戒品牢固；二善勝諸怨；三於眾中決斷無畏；四有疑悔者能開解；五善持毘尼，令正法久住。」（《明了論》解云：「本音毘那耶，略言毘尼。」）《摩耶經》云：「樂好衣服，縱逸嬉戲，奴為比丘，婢為比丘尼。不樂不淨觀，毀謗毘尼，袈裟變白，不受染色，貪用三寶物等，是法滅相。」

Poṣadha (Uposatha / Observance): The *Mahāprajñāpāramitā-śāstra* states: "In the language of Qin, it means 'good dwelling'." Nanshan says: "Here it is called 'pure abiding'—purifying body, speech, and mind, and abiding according to the precepts." The six-fascicle *Nirvāṇa-sūtra* translates it as "nourishing and growing". Nourishing and growing has two meanings: first, abiding in pure precepts; second, increasing virtues. The *Saṃyuktāgama* says: "Posadha-pada, or correctly in its original pronunciation uposatha. *Upo* means 'cutting off'; *satha* means 'increasing'. The regional languages differ. The Vinaya refers to the poṣadha rules; in one place it is called the Poṣadha-skandhaka, which is reciting the precepts." Master Ying says: "This name is corrupt and abbreviated; it should be *pratideśayāmi*. This translates as 'I confess before [another]', meaning confessing offenses face to face. The older rendering 'pure abiding' is a translation by meaning." The *Shichao* says: "If the assembly is large and the voice is small, so that the recitation of the precepts cannot be heard, have a high turning-wheel seat constructed and stand upon it to recite them; in this case, they see but do not hear. Again, as when many people recite the precepts, how could they all simultaneously see the face of the one performing the ritual? In this case, they hear but do not see." The *Samantapāsādikā* says: "How is it known that the true Dharma will long abide? If the procedure of reciting the precepts does not deteriorate, it is so." The *Mātṛkā* says: "Poṣadha means relinquishing bad and unwholesome phenomena as well as defilements and grasping to conditioned existence, realizing wholesome phenomena, and bringing holy conduct (brahmacarya) to ultimate completion; hence it is named so." It also says: "Every half-month examine one's own body: 'From the preceding half-month up to this present half-month, have I not transgressed the precepts in the interim?' If there has been a transgression, repent before someone of like mind." The *Vinayamātṛkā* says: "If an impure person who has transgressed among the seven assemblies is in front, one should stop and not recite the precepts." This corresponds to the Vinaya text: "Transgressors must not hear the precepts, nor may one recite to transgressors, and so on." The *Dharmaguptaka-vinaya* states: "On the day of reciting the precepts, if there is no one capable of chanting them, one should follow the poṣadha rule: distribute the counting-sticks (śalākā), make the announcement, and designate one person to expound the Dharma and chant the sūtras; as for the other instructions, chanting the *Bequeathed Teaching Sūtra* is also permissible. If none understand it at all, the Vinaya says it may be as little as one verse: 'Refrain from all evil, practice all good, purify one's own mind: this is the teaching of all Buddhas' (fully explained in the Āgamas). Having done this, it must not go unrecited. If they do not understand, saying 'Be vigilant and do not be indolent' and then dispersing also constitutes the Buddha's entrustment." The *Mahāsāṃghika-vinaya* says: "If one wishes to obtain five benefits, one should uphold this Vinaya. What are the five? 1. Establishing the Buddha's Dharma; 2. Causing the true Dharma to long abide; 3. Not harboring doubts and regrets to ask others about; 4. Serving as a refuge for monks and nuns who have committed offenses; 5. Wishing to travel and transform various regions without hindrance." The *Dharmaguptaka-vinaya* states: "A keeper of the Vinaya attains five virtues: 1. Firm moral character; 2. Good victory over all enmities; 3. Fearlessness in deciding matters among the assembly; 4. Ability to resolve doubts and regrets for others; 5. Skillfully upholding the Vinaya so that the true Dharma long abides." (The *Commentary on the Clear Treatise* explains: "The original pronunciation is *vinaya*; abbreviated it is *pini*.") The *Māyā-sūtra* says: "Delighting in fine clothing, indulging in heedless amusement, male slaves becoming monks, female slaves becoming nuns, not delighting in the contemplation of impurity, slandering the Vinaya, kaṣāyas turning white and not taking dye, greedily consuming the property of the Three Jewels, and so on—these are the signs of the Dharma's extinction."