翻譯名義集 4.100

4.100

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."