[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) › [四分戒本疏卷第一．第二．第三](https://indike.org/pramana/in.bauddha.taisho.2787) › 1.1.3 # 四分戒本疏卷第一．第二．第三 1.1.3 四分戒本疏卷第一．第二．第三 1.1.3 - **Language:** Classical Chinese ### [1.1.3](https://indike.org/pramana/in.bauddha.taisho.2787.1.1.3) 信樂漸增。 次受十戒善心轉深。 次受具戒。 如是次第得佛法味。 好樂堅固可退敗不失次第不破威儀。 如遊大海漸漸深入。 一時受者既失次第又彼威儀。 故須漸受　問。 一時頓受得三戒者。 其無作體為一為三　答。 但發具戒一無作體更無餘二無作之體　若爾便是一戒如何言三　答。 比丘受得防殺無作。 與沙彌俗人同戒者。 其實體一。 是以多論家據其體。 望三人始終位別言得三戒。 理實無三　問。 所以知但一無三　答。 即此論文解次第受中。 俗人下品五戒。 次中品心受沙彌戒前五戒。 仍本下品。 五戒外發方為中品。 上品心受具本前二品。 仍猶下中五十外發始為上品。 據斯二驗次第漸受。 三時心別同戒無作不發三。 豈況一人時受者而得有三。 故知漸次望位別作三。 非體有三亦可。 心論云。 一切因一切支得三戒者。 三時漸受。 受既時別。 重發無作有三體故。 若論頓受。 受既一時。 方可名為望位為三　非體有三　次解捨之漸頓。 若望四受受捨俱頓。 羯磨捨受並含漸頓。 為但羯磨一受。 受制局漸捨兼漸頓　問。 羯磨頓受既得三戒。 捨時云何　答。 義含漸頓。 若也要心三戒俱捨則頓失三。 是名頓捨。 若言我作沙彌但捨具戒。 言作優婆塞者又捨十戒。 又言我三歸人方捨五戒名為漸頓　問。 受之與捨俱頓並漸。 或以漸受頓捨。 此三可爾。 若本頓受但得具戒。 一無作體云何漸捨。 若得漸捨便成三體。 如何言一　答。 比丘一時受防殺。 無作通沙彌俗人共有防非。 是故捨時要心捨。 具不捨十戒。 若與沙彌戒同隨心則在。 故律文言。 我作沙彌以十對五義亦同爾。 故言。 我作優婆塞。 是以論說據體通三人共用義。 故望位說三。 非體有三。 如此釋時頓受漸捨義亦無防。 故多六譬如樹葉。 夏青黃冬時則白。 豈體有殊。 隨時異故樹葉色異。 而始終一葉。 戒亦如是。 常是一戒隨位異。 是以羯磨一受。 受捨俱頓並漸。 善來等四唯頓非漸。 以無作法捨故　第八優劣如多論說。 若就災患有無。 四受是勝。 羯磨為劣。 若取任持佛法利益寬長。 羯磨一勝。 餘四受劣。 言四勝一劣者。 羯磨受者內實凡夫。 福得淺薄感得此戒。 多諸災患容有厭上忻下。 奉持心劣。 令戒有羸。 餘四受法內凡已去。 理解心中受得斯戒。 持心堅固。 肥而不羸。 二者羯磨凡夫容有不樂道法捨本所受。 餘四受法樂道情慇理無退捨。 三者羯磨容有轉為二形。 餘四受法復無此變。 四者羯磨受人或起邪見斷捨善根。 餘四理解不斷善根。 羯磨一受或有上四故稱為劣。 餘四受法無前過非。 是以名勝。 此對始興。 若聖人受亦是其勝。 言一勝四劣者。 羯磨一受乃具六義。 一是時長。 謂通現未。 二安遍三方。 除欝單曰報兼男女。 四位該凡聖。 五所被無數。 六多坐作法。 以斯諸義佛法始終。 以白四羯磨為宗本。 能繼續三寶作無邊利益。 有任持之功莫大羯磨。 故說為勝。 餘四受中善來一受終盡雙林。 自外三受中間即止。 又局閻浮不該餘二。 凡聖位差報局男女。 對前六義互各𨷂少。 紹繼功徵故稱四劣。 發戒緣竟　第二次辨受體。 於中四門料簡。 第一釋名出體二戒先後。 第二受隨同異。 第三辨發戒緣。 第四所發多少　第一言釋名者。 戒相雖眾義要二種。 一曰作戒。 二無作戒。 先釋別名作與無作。 次解通名所目之戒。 言作者謂方便身口起動造作。 稱之為作。 故心論云。 作者身動方便。 言無作者身動滅已與餘識俱彼法隨生。 名為無作。 如善受戒。 穢污無記心現在前善戒隨生。 惡戒亦爾。 次釋通名戒者。 此作無作俱有懸防。 咸稱為戒。 依善生經通有五名。 一名為制。 制斷一切諸不善故名之為戒。 又名迮隘。 > Faith and joy gradually increase; next, one receives the ten precepts, and the wholesome mind becomes still deeper; next, one receives the upasampadā. In this sequential manner, one attains the flavor of the Buddha's Dharma, and one's fondness and delight become firm, \[so that one can\] avoid retreat or ruin, not lose the sequence, and not breach deportment. It is like entering the great ocean, plunging gradually deeper. If one receives them all at once, one would both lose the sequence and \[breach\] deportment; therefore, they must be received gradually. Question: If one receives them suddenly all at once and obtains the three \[sets of\] precepts, is their non-manifest essence one or three? Answer: Only one non-manifest essence of the upasampadā is generated; there are no other two non-manifest essences. If that is so, then it is just one precept; how can one speak of three? Answer: When a bhikṣu receives \[the upasampadā\] and obtains the non-manifest \[precept\] guarding against killing, which is the same precept as that of a śrāmaṇera and a layperson, its actual essence is one. Therefore, the master of the Sarvāstivāda-vinaya-vibhāṣā, based on its essence, in view of the distinct stages of the three persons from beginning to end, says that one obtains three precepts; in real principle, there are not three. Question: How do we know there is only one and not three? Answer: Right in the text of that treatise, when explaining gradual reception: A layperson has the lower-grade five precepts. Next, with a middling-grade mind, one receives the śrāmaṇera precepts; the previous five precepts still remain of the original lower grade, and only what is generated beyond the five precepts becomes middling-grade. When receiving the upasampadā with an upper-grade mind, the previous two grades still remain lower and middling, and only what is generated beyond the ten and the five begins to be upper-grade. Relying on these two proofs, in sequential and gradual reception, where the minds at the three times differ, for the same precept the non-manifest does not generate three \[essences\]; how much less could there be three for a single person receiving them \[all\] at once! Thus we know that in gradual sequence, in view of the distinct stages, they are treated as three, but the essence does not have three. Alternatively, the Abhidharmahṛdaya states: 'One who, through all causes and all branches, obtains the three precepts' refers to gradual reception at three times; since the receptions differ in time, there are three essences through the repeated generation of the non-manifest. If one speaks of sudden reception, since the reception is at one time, it can only be called three in view of the stages, not that the essence has three. Next, explaining gradual and sudden forfeiture: In view of the four receptions, both reception and forfeiture are sudden. As for karmavācanā, both forfeiture and reception embrace gradual and sudden, because only in the single reception of karmavācanā is the ordinance of reception restricted to the gradual, while forfeiture encompasses both gradual and sudden. Question: Since sudden reception by karmavācanā obtains the three precepts, how is it at the time of forfeiture? Answer: The meaning encompasses both gradual and sudden. If one's decisive intention is to forfeit all three precepts together, then one forfeits the three suddenly; this is called sudden forfeiture. If one says, 'I am a śrāmaṇera,' one forfeits only the upasampadā; if one says, 'I am an upāsaka,' one further forfeits the ten precepts; and if one says, 'I am a person of the threefold refuge,' only then does one forfeit the five precepts; this is called gradual \[forfeiture\]. Question: Reception and forfeiture both being sudden, or both being gradual, or gradual reception with sudden forfeiture—these three are acceptable. But if one originally received them suddenly and obtained only the upasampadā, which is a single non-manifest essence, how could there be gradual forfeiture? If there can be gradual forfeiture, then it would become three essences; how can you say it is one? Answer: When a bhikṣu receives \[the precept\] guarding against killing at one time, the non-manifest \[essence\] is shared in common with the śrāmaṇera and the layperson in guarding against wrongdoing. Therefore, at the time of forfeiture, if one's decisive intention is to forfeit the upasampadā, one does not forfeit the ten precepts. If \[the part\] identical to the śrāmaṇera precepts remains according to one's mind, it persists. Therefore, the Vinaya text says: 'I am a śrāmaṇera.' Applying the ten to the five, the meaning is also the same; thus it says: 'I am an upāsaka.' Therefore, the treatise's explanation is based on the meaning that the essence is shared in common by the three persons; hence, speaking of three is in view of the stages, not that the essence has three. When explained in this way, there is also no obstruction to the meaning of sudden reception and gradual forfeiture. Hence, the Sarvāstivāda-vinaya-vibhāṣā provides a simile: like tree leaves, which are green in summer, yellow \[in autumn\], and white in winter—how could their essence be different? Because they differ according to the season, the color of the tree leaves differs, yet from beginning to end it is one leaf. The precepts are also like this: it is always one precept that differs according to the stage. For this reason, in the single reception by karmavācanā, both reception and forfeiture are both sudden and gradual. The four \[receptions\] such as ehibhikṣuka are exclusively sudden and not gradual, because there is no procedure for forfeiture. Eighth, superiority and inferiority: As explained in the Sarvāstivāda-vinaya-vibhāṣā, if considered in terms of the presence or absence of calamities and troubles, the four receptions are superior and karmavācanā is inferior; if taken in terms of sustaining the Buddha's Dharma with broad and lasting benefit, karmavācanā alone is superior and the other four receptions are inferior. As for the four being superior and the one inferior: One who receives by karmavācanā is inwardly in truth an ordinary person, whose blessings and virtue are shallow and meager; when bringing about this precept, there are many calamities and troubles, with the potential of wearying of the superior and rejoicing in the inferior, so that the mind of holding \[the precepts\] is weak, making the precepts frail. In the other four methods of reception, from the inner ordinary stage onward, one receives this precept within a mind of comprehending the principle; the mind of holding \[the precepts\] is firm, robust and not frail. Second, for an ordinary person of karmavācanā, there is the possibility of not taking pleasure in the Dharma of the path and forfeiting what was originally received; in the other four methods of reception, the affection of taking pleasure in the path is earnest, and in principle there is no retreat or forfeiture. Third, for karmavācanā, there is the possibility of transforming into both sexes; the other four methods of reception do not have this transformation. Fourth, a person who receives by karmavācanā might give rise to wrong views and sever or forfeit their wholesome roots; the other four comprehend the principle and do not sever their wholesome roots. Because the single reception of karmavācanā may have the above four, it is called inferior; the other four methods of reception lack the aforementioned faults, and are therefore called superior. This is in contrast to beginners; if a noble person receives it, it is also superior. As for the one being superior and the four inferior: The single reception of karmavācanā possesses six meanings. First, its duration is long, meaning it spans the present and the future. Second, it is established throughout three continents, excluding only Uttarakuru. Third, its retribution embraces both men and women. Fourth, its stage encompasses both ordinary and noble beings. Fifth, those it admits are countless. Sixth, it is performed with many seated together. Because of these various meanings, from beginning to end the Buddha's Dharma takes the karmavācanā with one motion and three announcements as its central root, being able to continue the Three Jewels and produce boundless benefits. Among those with the merit of sustaining \[the Dharma\], none is greater than karmavācanā; therefore, it is said to be superior. Among the other four receptions, the single reception of ehibhikṣuka ended at the Twin Trees; outside of this, the other three receptions ceased in between. Moreover, they were restricted to Jambudvīpa and did not extend to the other two \[continents\]; the stages of ordinary and noble persons varied, and the retribution was restricted to men or women. In contrast to the preceding six meanings, each lacked some; their merit of succession being deficient, they are called the four inferior ones. The conditions for generating the precepts are concluded. Second, the explanation of the essence of the received precept. Within this, there are four sections of analysis: First, explaining the name, identifying the essence, and the sequence of the two precepts; second, the similarities and differences between the received and the subsequent \[precepts\]; third, discerning the conditions for generating the precepts; fourth, the quantity of what is generated. First, as for explaining the name: Although the aspects of the precepts are manifold, in essential meaning there are two kinds: first, the manifest precept; second, the non-manifest precept. First, explaining the specific names 'manifest' and 'non-manifest'; next, explaining the general name 'precept' which they designate. As for 'manifest,' it refers to setting in motion and carrying out activities through the expedients of body and speech; this is called 'manifest.' Hence, the Abhidharmahṛdaya states: 'The manifest is the expedient bodily movement.' As for 'non-manifest,' when the bodily movement has ceased, it arises along with other consciousnesses, accompanying that phenomenon; this is called 'non-manifest.' For instance, when one wholesomely receives the precepts, even if defiled or indeterminate minds manifest before one, the wholesome precepts accompany their arising; the bad precepts are also like this. Next, explaining the general name 'precept': Both this manifest and non-manifest possess a preventative safeguard; both are called 'precepts.' According to the Sujātasūtra, there are generally five names: First, it is called 'restraint,' because it restrains and severs all unwholesome things; hence, it is called 'precept.' It is also called 'narrow and constricted.' > — English (machine translation) (machine translation) - [Previous: 1.1.2](https://indike.org/pramana/in.bauddha.taisho.2787.1.1.2) - [Next: 1.1.4](https://indike.org/pramana/in.bauddha.taisho.2787.1.1.4) - [Up: 1.1](https://indike.org/pramana/in.bauddha.taisho.2787.1.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2787~en-mt.1.1.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2787.1.1.3](https://indike.org/pramana/in.bauddha.taisho.2787.1.1.3) · Pramāṇa