[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) › [出三藏記集](https://indike.org/pramana/in.bauddha.taisho.2145) › 11.36 # 出三藏記集 11.36 出三藏記集 11.36 - **Language:** Classical Chinese ### [11.36](https://indike.org/pramana/in.bauddha.taisho.2145.11.36) 世尊立教法。有三焉。一者戒律也。二者禪定也。三者智慧也。斯三者至道之由戶。泥洹之關要也。戒者斷三惡之干將也。禪者絕分散之利器也。慧者齊藥病之妙醫也。具此三者。於取道乎何有也。夫然用之有次。在家出家莫不始戒以為基趾也。何者。雖檢形形。乃百行舟輿也。須臾不矜不莊。則傷戒之心入矣。傷戒之心入而後欲求不入三惡道。未所前聞也。故如來舉為三藏之首也。外國重律每寺立持律。月月相率說戒。說戒之日終夜達曉諷乎切教。以相維攝犯律必彈。如鷹隼之逐鳥雀也。大法東流其日未遠。我之諸師始秦受戒。又之譯人考挍者尠。先人所傳相承謂是。至澄和上多所正焉。余昔在鄴少習其事。未及檢戒。遂遇世亂每以怏怏不盡於此。至歲在鶉火。自襄陽至關右。見外國道人曇摩侍諷阿毘曇於律持善。遂令涼州沙門佛念寫其梵文道賢為譯。慧常筆受。經夏漸冬其文乃訖。考前常行世戒。其謬多矣。或殊文旨。或粗舉意。昔從武遂法潛得一部戒。其言煩直意常恨之。而今侍戒規矩與同。猶如合符出門應徹也。然後乃知淡乎無味。乃直道味也。而慊其丁寧文多反復。稱即命慧常令斤重去復。常乃避席謂大不宜爾。戒猶禮也。禮執而不誦。重先制也。慎舉止也。戒乃逕廣長舌相三達心制。八輩聖士珍之寶之。師師相付。一言乖本有逐無赦。外國持律其事實爾。此土尚書及與河洛。其文樸質無敢措手。明祗先王之法言而順神命也。何至佛戒聖賢所貴。而可改之以從方言乎。恐失四依不嚴之教也。與其巧便寧守雅正。譯胡為秦。東教之士。猶或非之。願不刊削以從飾也。眾咸稱善於是按梵文書。唯有言倒時從順耳。前出戒十三事起中室與檀越議三十事中至大姓家及綺紅錦繡衣及七因緣法。如斯之比失旨多矣。將來學者審欲求先聖雅言者宜詳覽焉。諸出為秦言。便約不煩者皆蒲陶酒之被水者也。外國云戒有七篇。而前出戒皆八篇。今戒七悔過。後曰尸叉罽賴尼。尸叉罽賴尼有百七事明也。如斯則七篇矣。又傳尸叉罽賴尼有百一十事。余慊其多。侍曰。我持律許口受十事一記無長也。尋僧純在丘慈國。佛陀舌彌許。得比丘尼大戒來出之正與侍。同百有一十爾乃知其審不多也。然則比丘戒不止二百五十。阿夷戒不止五百也。比丘大戒本欲說戒維那出堂前唱。不淨者出。次曰庾跋門怒鉢羅鞞處（可大沙門入三唱）然後入唱行籌。曰頞簸含陀（寂靖）阿素（生也）含羅遮麗史（行籌）布薩陀（說戒）心蜜栗楴（一心）婆㯓鞞度（定也）含羅姞隷怒（把籌）說戒者乃曰僧和集會。未受大戒者出僧何等作為。答說戒。不來者囑授清淨說（小住潔向說竟）說已。那春夏冬若干日已過去（隨時計日）。 > The World-Honored One established three teachings: the first is the moral precepts and discipline (vinaya), the second is meditative concentration (dhyāna), and the third is wisdom (prajñā). These three are the portal to the ultimate Way and the critical nexus of nirvāṇa. Precepts are the Ganjiang sword that severs the three evil destinies; meditation is the sharp instrument that cuts off distraction; wisdom is the wondrous physician who matches medicine to disease. If one is complete in these three, what difficulty can there be in attaining the Way? However, their application has a sequence: whether lay or monastic, none does not take precepts as the foundation. Why is this? Though governing mere physical forms, the body is the boat and carriage for hundreds of practices. If for an instant one is not prudent and dignified, the intention to violate the precepts will enter. Once the intention to violate the precepts has entered, to then hope not to enter the three evil destinies is something never heard of before. Therefore, the Tathāgata placed \[vinaya\] at the head of the Tripiṭaka. Foreign lands esteem the vinaya; every monastery establishes a vinaya master. Month after month, they assemble together to recite the precepts. On the day of reciting the precepts, through the entire night until dawn, they chant the incisive instructions, holding and disciplining one another. Those who transgress the vinaya are unfailingly impeached, like falcons pursuing sparrows. The Great Dharma flowed east not long ago. Our masters first received ordination under the Qin; moreover, among translators, few collated and examined carefully. What earlier men transmitted was inherited and taken as correct. When it came to the Venerable Cheng, he rectified much. Formerly, when I was in Ye, I studied these matters in my youth; before I could investigate the precepts, I encountered an age of disorder and was always dissatisfied at not having thoroughly mastered this. When the year was in Chunhuo (382 CE), I traveled from Xiangyang to the region west of the Pass. I met the foreign cleric Dharmanandi, who recited the Abhidharma and was well versed in the Vinaya. I then instructed the Liangzhou śramaṇa Zhu Fonian to transcribe the Indic text, Daoxian to translate it, and Huichang to act as scribal recorder. Passing through summer and approaching winter, the text was finally completed. When examining the earlier widely circulated worldly precepts, their errors were numerous: some diverged in phrasing and import, while others only roughly gave the gist. Formerly, I obtained a set of precepts from Faqian of Wusui; its wording was cumbersome and direct, and I often lamented it in my mind. But now, the rules and regulations in \[Dharma\]nandi's precepts are identical with it, like matching two tallies—once stepping out the gate, they completely correspond! Only then did I realize that what seemed bland and flavorless was precisely the straightforward flavor of the Way. Yet I was dissatisfied with its scrupulousness and its texts having many repetitions, and so I immediately ordered Huichang to prune the burdensome and remove the redundant. Huichang then rose from his mat and said, 'It is greatly improper to do so! The precepts are like ritual decorum: in ritual decorum, one upholds it without altering its recitation, esteeming ancient regulations and showing caution in every movement. The precepts were formulated directly through the mark of the broad and long tongue and the three penetrations of the heart; the holy sages of the eight ranks treasure and prize them. Master transmits them to master; if a single word departs from the original, one is banished without pardon. Vinaya masters in foreign lands are truly like this in fact. In this land, regarding the Shangshu and the writings of the Yellow River and Luo River, their texts are plain and unadorned, yet no one dares lay a hand on them, manifesting reverence for the statutory words of ancient kings and compliance with divine mandates. How could it be that with the Buddha's precepts, which are prized by sages and worthies, they may be altered to conform to local idioms? I fear this would lose the strict teaching of the four reliances. Rather than clever convenience, it is better to preserve elegant correctness. Translating Hu into Chinese, scholars of the Eastern teachings might still criticize it; I pray that you will not pare it down merely to pursue embellishment!' The assembly all praised this as good. Thereupon, following the Indic text, we only accommodated the phrasing where words were inverted. The previously translated thirteen matters concerning raising funds within the interior chamber and consulting with donors; the thirty matters concerning visiting families of high status, variegated red embroidered garments, and the rules of the seven causes and conditions—instances like these missed the import in many places. If future students truly wish to seek the elegant words of the ancient sages, they should examine this in detail. All translations into the language of Qin that are convenient, brief, and uncumbersome are like grape wine diluted with water. Foreigners say that the precepts have seven categories, whereas previously translated precepts all have eight categories. Now, the precepts have seven \[classes of\] repentance, followed by the śaikṣa-karaṇīya. The śaikṣa-karaṇīya clearly has one hundred and seven matters. As such, there are seven categories. Another tradition has it that the śaikṣa-karaṇīya has one hundred and ten matters. I was dissatisfied with its excess. \[Dharma\]nandi said, 'From the vinaya master I orally received them, recording them ten by ten without any surplus.' Later, when Sengchun was in the country of Kucha at the place of Buddhasmṛti, he obtained the bhikṣuṇī prātimokṣa and brought it out; it was exactly the same as \[Dharma\]nandi's, having one hundred and ten \[matters\]. Only then did I know that it was truly not excessive. Thus, the bhikṣu precepts do not stop at two hundred and fifty, and the bhikṣuṇī precepts do not stop at five hundred. In the bhikṣu prātimokṣa, when about to recite the precepts, the karmadāna goes before the hall and proclaims, 'Those who are impure, go out!' Next, he says, 'Yubamen nubolopichu' (meaning: 'Great śramaṇas may enter', proclaimed three times). Afterward, he enters and chants the distribution of tallies, saying, 'Epo hantu (quiet and tranquil), asu (born), hanluo zhelishi (distributing tallies), pusatuo (poṣadha / recitation of precepts), xinmilidi (one-mindedness), posuobidu (samādhi), hanluo jilinuo (holding tallies).' The reciter of the precepts then says, 'The saṅgha is assembled in harmony. Those who have not received the full precepts, go out! What shall the saṅgha do?' The response is: 'Recite the precepts.' 'May those who have not come convey their purity.' (Pause slightly, and after purity is reported to have been declared), having declared it, \[he says\], 'Of spring, summer, or winter, such-and-such number of days have already passed' (counting the days according to the season). > — English (machine translation) (machine translation) - [Previous: 11.35](https://indike.org/pramana/in.bauddha.taisho.2145.11.35) - [Next: 11.37](https://indike.org/pramana/in.bauddha.taisho.2145.11.37) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.2145.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2145~en-mt.11.36) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2145.11.36](https://indike.org/pramana/in.bauddha.taisho.2145.11.36) · Pramāṇa