四分戒本疏卷第一．第二．第三 1.1.2

1.1.2

尊斯八法作奉行之意即發具足。 故曰八敬。 言羯磨者。 斯等人輩要假強緣。 扶彼弱因方能發戒緣。 彼僧眾羯磨言下而發戒品隱其能秉就所秉彰名。 故曰羯磨受戒。 此五受法得名有四。 善來體境。 善謂行者求戒心。 來是聖教。 故惑可讚嘆受名有心受戒。 佛言善來故爾。 上法從境又可當體受。 受名建立。 善根上受具足故。 謂盡無生智歸敬二受。 約境就心。 羯磨從教。 亦可功德。 謂名辯事故　第二總別。 四受是別。 羯磨是總。 以從遠緣彰名。 或四或六。 而羯磨統收故說為總　問。 羯磨受戒既有四緣。 何故獨彰羯磨。 餘不彰名者何。 一釋云。 從餘緣彰名乃有多種。 今且隱別就通以彰名羯磨。 何足為妨　第三秉人多論判言。 見諦自得。 餘六從他。 彼對七受釋故。 今類彼論以判此五遠而言之。 盡從佛受。 以佛出世有是法故。 若以義推。 上法得戒名為自受。 餘之四種是從他得。 云何上法名為自受。 論云。 以根本而言。 由佛說法得證無漏發於具足。 名從佛受。 以義而推。 自以盡智明明現前而得具戒。 又名自得不從他受。 故心論云。 若法者佛五比丘受師等。 若爾何故論云從他教得。 答。 此據遠因而說。 善來八敬是佛所秉名從佛受。 三歸羯磨弟子所是從弟子言敬下得　第四所被分別。 四分律辨善來受戒局在聖位。 故律中云。 見法得法得果證已去得無漏解。 厭心出家。 至順之極。 方應善來發具足戒。 內凡已還想心所聞。 非至順之極。 故闕不度。 又上法受者。 要第四果以其或盡解滿故爾。 三歸八敬內凡已上。 是以多論此二受法不羸不捨。 故知內凡已去。 言羯磨受者。 始興為凡。 一興已後三人通被。 如涅槃經淨行梵志得初果。 已羯磨為受。 四分律中蓮花色尼亦同此例　第五藉緣多少。 善來受戒具。 四緣得一證初果。 文言。 見法得法已前有出家善心。 文言。 欲於如來法中修梵行故三假對佛形。 文云。 前白佛言。 四假佛教。 謂聖命善來上法受戒具三緣發。 一假佛教授。 如見論說。 二有祈戒心。 是以餘文羅漢沙彌無出家意故。 但得其果明須有心。 三得無漏空解。 謂盡智現前即得具戒。 三語受戒亦具三緣。 一假弟子形對法羅漢。 二假弟子教。 謂受三歸言辭無缺。 三歸依心成領前歸依故能得戒。 八敬受戒具四緣發。 一假佛八敬之教。 二假弟子形。 三弟子教。 謂口宣八敬四奉行之意故。 愛道自陳。 我等頂受。 羯磨受戒具足四緣。 如律所說。 一僧數滿足緣。 二教法成就緣。 三結界成就緣。 四身無遮難緣。 若具此四是大比丘得成戒本。 犯戒之人四中若闕非大比丘。 順此四方成比丘　問。 善來等受以心為緣。 羯磨一受何故不爾　答。 羯磨非不有心。 以假外緣作法。 從強以辨故沒因名。 又可羯磨四心俱得。 恐濫不辨心緣。 又准母論。 四以心為緣。 羯磨一受雖文不列。 要亦須心故。 律文眠睡狂等不得戒故　第六得戒時節。 善來受者。 唱善來竟即發具足。 故律云。 乃至得盡。 若原上法受戒盡智現前時得。 以小乘分齊羅漢梵行已立。 自然戒淨故更不從他受戒　問。 此上法得者得作無作不　答。 以非作法但得無作　問。 既非作戒。 何因得發無作戒者　答。 以非學為故無其作。 以道力故得無作戒。 三歸受戒第三語竟即發具戒。 八敬受戒說第八訖即得戒品。 羯磨一受羯磨竟便發具戒。 諸論大同　第七受捨漸頓。 先明受漸頓。 羯磨一受亦漸亦頓。 餘之四受頓而非漸。 漸頓如何。 羯磨漸頓先受五戒　次受十戒。 後受具戒。 是名為漸。 若不受五十。 直受具戒得三種戒。 說之為頓　問。 若一時受得三種戒者。 何須漸受　答。 染習佛法必須次第。 先受五戒以自調伏。

Revering these eight dharmas and intending to practice them faithfully, [Mahāprajāpatī] immediately generated upasampadā; hence it is called the eight gurudharmas. As for the karmavācanā: such people as these necessarily rely on strong conditions to bolster their weak causes, only then being able to generate the precept. Conditioned by the words of the karmavācanā of the saṅgha, the category of precepts is generated; concealing that which can perform [the act] and taking its name from that which is performed, it is therefore called the reception of the precepts by karmavācanā. The names of these five methods of reception are derived in four ways. 'Ehibhikṣuka' derives from the essence and the object: 'ehi' (wholesome) refers to the practitioner's aspiration to seek the precepts, and 'bhikṣu' (come) refers to the noble instruction; thus, worthy of praise, the reception is named having an intentional reception of the precepts, because the Buddha said 'Come, bhikṣu.' 'Superior dharma' derives from the object, and also can be named as reception from its own essence: the name of reception is established because upasampadā is received upon the superior wholesome roots—that is, the kṣayajñāna and anutpādajñāna. The two receptions of refuge and gurudharmas are based on the object and proceed from the mind. Karmavācanā derives from the teaching; it can also derive from merit, meaning that it determines the matter through designation. Second, the general and the particular: the four receptions are particular, while karmavācanā is general. Because their names are made manifest from distant conditions, being either four or six, and karmavācanā comprehensively includes them, it is therefore called general. Question: Since the reception of the precepts by karmavācanā has four conditions, why does it uniquely bear the name of karmavācanā, while the others do not bear its name? One explanation says: Deriving names from the other conditions would yield many varieties; now, provisionally concealing the particular to adhere to the common in order to make manifest the name 'karmavācanā', what objection could there be? Third, the officiant: the *Sarvāstivāda-vinaya-vibhāṣā* determines that through the vision of the truth one attains it oneself, while the remaining six are received from others, because it explains this in contrast with the seven receptions. Now, analogizing with that treatise to determine these five: speaking from afar, all are received from the Buddha, because these dharmas exist due to the Buddha's appearance in the world. If inferred through principle, gaining the precepts through the superior dharma is termed receiving it oneself, while the other four are obtained from others. Why is the superior dharma termed receiving it oneself? The treatise says: Speaking from the root, attaining realization of the outflow-free and generating upasampadā through the Buddha's preaching of the Dharma is called receiving it from the Buddha. If inferred through principle, obtaining upasampadā by oneself when the kṣayajñāna clearly manifests before one is also called obtaining it oneself and not receiving it from another. Therefore the *Hṛdaya* says: 'If it is the dharma, the Buddha, the five bhikṣus, and the preceptor, etc.' If so, why does the treatise say it is obtained from the instruction of another? Answer: This is spoken based on the distant cause. Ehibhikṣuka and the eight gurudharmas were officiated by the Buddha and are called received from the Buddha; the threefold refuge and karmavācanā were officiated by disciples and were obtained under the disciples' words of instruction. Fourth, differentiation of those who are addressed: The *Dharmaguptaka Vinaya* distinguishes that the reception of the precepts as ehibhikṣuka is restricted to the noble stages. Therefore the Vinaya states: Having seen the Dharma, attained the Dharma, and realized the fruits, having thereupon attained outflow-free liberation, leaving the household life with an attitude of revulsion, being at the utmost of supreme compliance—only then does one correspond to 'come, bhikṣu' and generate the upasampadā precepts. Those below the internal ordinary person are within conceptual thought and hearing, not at the utmost of supreme compliance; therefore they are excluded and not ordained. Furthermore, for those receiving through the superior dharma, the fourth fruit is required, precisely because their afflictions are ended and their understanding is complete. The threefold refuge and eight gurudharmas apply to the internal ordinary person and above; hence the *Sarvāstivāda-vinaya-vibhāṣā* states that these two methods of reception are neither weakened nor abandoned, so we know they apply to the internal ordinary person and above. As for reception by karmavācanā: it began initially for ordinary people; once established, it applies generally to the three types of persons. For example, as told in the *Mahāparinirvāṇa Sūtra*, the pure-practicing brahmacārin attained the first fruit and was then ordained by karmavācanā; in the *Dharmaguptaka Vinaya*, the nun Utpalavarṇā was also of this case. Fifth, the number of conditions relied upon: Receiving the precepts as an ehibhikṣuka requires four conditions to attain: first, realizing the first fruit—the text says 'having seen the Dharma and attained the Dharma'; second, previously having a wholesome aspiration to leave the household life—the text says 'wishing to cultivate the pure conduct in the Tathāgata's Dharma'; third, relying on the presence of the Buddha's physical form—the text states 'approached and addressed the Buddha'; fourth, relying on the Buddha's instruction—meaning the noble command 'Come, bhikṣu.' Receiving the precepts through the superior dharma requires three conditions to be generated: first, relying on the Buddha's instruction, as stated in the *Samantapāsādikā*; second, having an aspiration to pray for the precepts—which is why other texts state that the arhat-śrāmaṇera lacked the intent to leave the household life and thus only attained the fruit, making it clear that the mental intention is required; third, attaining outflow-free, empty liberation—meaning that when the kṣayajñāna manifests before one, one immediately attains upasampadā. Receiving the precepts by the three utterances also requires three conditions: first, relying on the form of a disciple facing an arhat of the Dharma; second, relying on the disciple's instruction—meaning the words of receiving the threefold refuge are without deficiency; third, the mind of taking refuge is completed, accepting the preceding taking of refuge, whereby one is able to attain the precepts. Receiving the precepts by the eight gurudharmas requires four conditions to be generated: first, relying on the Buddha's instruction of the eight gurudharmas; second, relying on the form of a disciple; third, the disciple's instruction—meaning the verbal declaration of the eight gurudharmas; fourth, the intention of faithful practice—hence Mahāprajāpatī personally declared, 'We shall receive them on the crowns of our heads.' Receiving the precepts by karmavācanā requires four conditions, as stated in the Vinaya: first, the condition that the number of the saṅgha is complete; second, the condition that the instructional method is accomplished; third, the condition that the boundary determination is accomplished; fourth, the condition that the body is free from impediments and disqualifications. If endowed with these four, one is a great bhikṣu and can accomplish the basis of the precepts; if one who violates the precepts lacks any among the four, he is not a great bhikṣu. Only by complying with these four does one become a bhikṣu. Question: The receptions such as ehibhikṣuka take the mind as a condition; why is the single reception by karmavācanā not like this? Answer: Karmavācanā is not without the mind; because it relies on external conditions to perform the legal act, it is determined from what is stronger, and thus the causal factor is omitted in name. Alternatively, karmavācanā can be attained with all four types of mind, and for fear of confusion, mental conditions are not specified. Furthermore, based on the *Vinayamātṛkā*, the other four take the mind as a condition; though not listed in the text for the single reception of karmavācanā, the mind is indeed necessarily required, which is why the Vinaya text states that those asleep, mad, and so forth do not attain the precepts. Sixth, the timing of attaining the precepts: For one receiving as an ehibhikṣuka, upon completing the proclamation 'Come, bhikṣu,' upasampadā is immediately generated; hence the Vinaya says: '[their hair and beards fell off,] through to having attained completeness.' If one traces receiving the precepts through the superior dharma, it is attained when the kṣayajñāna manifests before one; because according to the standards of the Hīnayāna, the arhat's pure conduct is already established and their precepts are naturally pure, they do not receive the precepts again from another. Question: Does one who attains it through this superior dharma attain the manifest and the non-manifest [precepts], or not? Answer: Because it is not an enacted method, one only attains the non-manifest. Question: Since there is no manifest precept, by what cause is the non-manifest precept generated? Answer: Because it is not practiced through deliberate action, there is no manifest [precept]; through the power of the path, one attains the non-manifest precept. For receiving the precepts through the threefold refuge, upasampadā is immediately generated upon the conclusion of the third utterance. For receiving the precepts through the eight gurudharmas, upon the completion of explaining the eighth, the rank of the precepts is immediately attained. For the single reception through karmavācanā, upasampadā is generated as soon as the karmavācanā is concluded. The various treatises are in general agreement. Seventh, the gradual and sudden in reception and relinquishment: First, clarifying the gradual and sudden in reception. The single reception through karmavācanā is both gradual and sudden; the remaining four receptions are sudden and not gradual. How are they gradual and sudden? As for the gradual and sudden of karmavācanā: first receiving the five precepts, next receiving the ten precepts, and later receiving the upasampadā precepts—this is termed gradual. If without receiving the five or the ten, one directly receives the upasampadā precepts and attains the three kinds of precepts, it is termed sudden. Question: If receiving at one time attains the three kinds of precepts, why is there any need to receive them gradually? Answer: Practicing and habituating in the Buddha's Dharma must proceed in sequence: one first receives the five precepts in order to discipline oneself.