[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) › 2.37 # 四分戒本疏卷第一．第二．第三 2.37 四分戒本疏卷第一．第二．第三 2.37 - **Language:** Classical Chinese ### [2.37](https://indike.org/pramana/in.bauddha.taisho.2787.2.37) 諸大德是三十尼薩耆波逸提法半月半月說戒經中來　今明第三篇。三十九十雖同一篇。然捨不捨異故。戒本中分為二門。所以先明三十後說九十者。良以三十於此財物取濟失方廣生罪累。若欲洗心懺悔。要須對僧捨取物。及捨相續貪心事。既捨罪方除滅作法不易。欲使僧尼先識於難。次及於易故列在初九十事中。雖有因財生罪皆不須捨但斷犯心即得懺悔。作法易故留在後說。言尼薩耆者。此方名捨。捨有三種。一捨財物二捨畜心。三捨於罪。言波逸提者。此名墮。墮在燒煮覆障。故曰捨墮。今就三十總別兩釋。先總。後別。就總略辯八門。一對九十捨不捨異。凡三十捨咸具三義。一者屬己之財。二者財體見在受用有罪。三者捨已歸主受用愆。具此三義制令入捨。九十中二十五戒亦因財事不入捨者。三義中闕不得入捨。一由食生罪。有十四戒。未食無罪可捨。食方生罪。復無可捨。闕第二義故屬九十。如讚展別足勸非殘受美樂酒蟲水等。是二食中過三外財淨施。此二闕於初義體屬他物故不入捨。三十戒闕於第三故不入捨。如脫脚著覆無其捨法。白色三衣捨已猶白不得著。如床須截牙角打破貯床挽脚故不入捨。第二自作教他　若論自作雖犯二十七除二浣與𦁉與𦁉但吉。二浣無犯。以佛不制故。今言一人晝犯三十者。通自作使人故爾。第三身口分別。此三十中擔用二局身。餘通身口。第四性遮分別。迴僧之物性惡氣分。餘悉是遮。第五重不重犯者。有四戒。謂擔用二浣。此物現在容可更求故得重犯。如使尼二浣染等雨衣。數用擔毛數過。以其過不異前浣衣擘毛等浣上犯染打。打亦爾。故言使浣染打三尼薩耆。自餘諸戒咸不得重。第六捨懺方法。綿褥獨捨。餘悉對人中道俗。二寶對俗。餘戒對道。道中通局乞鉢局僧餘多少。第七持犯有八。戒通持犯。五過二離減六年等。自餘諸戒唯正持作犯。第八任運有十四戒。五過除樂。此四戒曰滿任運即犯。受寶奪衣二浣乞縷此戒。但使事成三性之中任運亦犯。餘無任運。已下別釋。 > "Venerable sirs, these thirty naiḥsargika-prāyaścittika rules come forth in the recitation of the Prātimokṣa Sūtra half-month by half-month." > Now the third category is explained. Although the thirty and the ninety are the same category, because of the distinction between forfeiture and non-forfeiture, they are divided into two sections in the Prātimokṣa. The reason why the thirty are explained first and the ninety are spoken afterward is that, with respect to these material goods in the thirty, taking and utilizing them improperly broadly generates accumulated offenses. If one wishes to cleanse the mind and repent, one must forfeit the acquired goods to the Saṃgha and abandon the continuous greed of the mind; only after forfeiting is the offense extinguished, and the procedure is not easy. To make monks and nuns first aware of what is difficult and then proceed to what is easy, they are arranged at the beginning. In the matters of the ninety, although there are offenses generated on account of property, none require forfeiture; merely severing the mind of transgression allows repentance, and because the procedure is easy, it is reserved for the subsequent exposition. > As for "naiḥsargika": here translated as "forfeiture." Forfeiture is of three kinds: first, forfeiting material goods; second, forfeiting the intention to store; third, forfeiting the offense. > As for "prāyaścittika": here translated as "falling." One falls into burning, boiling, and obscuration; hence it is called "forfeiture and falling." > Now, regarding the thirty, they are explained in two ways: generally and individually. First generally, then individually. > Regarding the general, eight headings are briefly distinguished: > First, the difference in forfeiture versus non-forfeiture compared to the ninety: All thirty forfeitures possess three conditions: 1. goods belonging to oneself; 2. the substance of the goods is currently existing and there is an offense in utilizing it; 3. after being forfeited and returned to the owner, utilizing it is a fault. Possessing these three conditions, it is decreed to enter forfeiture. As for the twenty-five precepts among the ninety that also concern property matters but do not enter forfeiture, they lack one of the three conditions and cannot enter forfeiture. First, offenses arising from food: there are fourteen precepts. Before eating there is no offense to forfeit; only after eating does an offense arise, yet there is nothing left to forfeit; lacking the second condition, they belong to the ninety. Such as praising, spreading out, separate food, sufficient food, urging, unleftover, receiving delicacies, intoxicants, water with organisms, etc.—these are two food-related faults. Three, external property and gift through purification: these two lack the first condition, as their substance belongs to others, so they do not enter forfeiture. Thirty precepts lack the third condition and thus do not enter forfeiture: for instance, removing bed-legs and covering them has no method of forfeiture; white three robes, even after being forfeited, are still white and cannot be worn; as beds must have their ivory and horn truncated, broken apart, and the legs of the storage bed removed, so they do not enter forfeiture. > Second, doing it oneself versus instructing another: If one considers doing it oneself, although twenty-seven offenses are incurred, excluding the two washings and giving wool—giving wool is only a duṣkṛta, and the two washings are without offense because the Buddha did not prohibit them. Now, when it is said that one person incurs thirty in a single day, it encompasses both doing it oneself and employing others. > Third, distinction of body and speech: Among these thirty, carrying \[wool\] and using \[it\] are confined to the body; the rest encompass both body and speech. > Fourth, distinction between intrinsically wrong and prohibited by rule: Diverting goods belonging to the Saṃgha has the characteristic of intrinsic evil; all the rest are prohibitions by rule. > Fifth, whether an offense can be compounded or not: There are four precepts, namely carrying, using, and the two washings. Because this item currently exists and can readily be sought again, it can be compounded: as in having a bhikṣuṇī wash and dye twice, the rains-retreat robe, repeatedly using or carrying wool repeatedly transgressing—because the transgression is not distinct from the previous washing of robes, teasing of wool, etc., committing dyeing or beating on top of washing; beating is likewise. Hence it is said that causing to wash, dye, and beat are three naiḥsargikas. All other precepts cannot be compounded. > Sixth, the method of forfeiture and repentance: The kapok mattress is forfeited alone; all the rest are before persons, whether monastic or lay. The two jewels are \[forfeited\] before laypersons; the other precepts before monastics. Among monastics, it can be universal or specific: begging for an alms-bowl is restricted to the Saṃgha; the rest depend on greater or fewer persons. > Seventh, observance and transgression: There are eight precepts that encompass both observance and transgression: the five faults, the two separations, less than six years, etc. All the other precepts are solely positive observance and offenses of commission. > Eighth, spontaneous occurrence: There are fourteen precepts. The five faults, excluding delight: these four precepts, upon completion of the days, spontaneously become an offense. Receiving jewels, snatching robes, the two washings, begging for thread—in these precepts, as long as the deed is accomplished, among the three moral natures it also spontaneously becomes an offense. The rest have no spontaneous occurrence. > Below is the individual explanation. > — English (machine translation) (machine translation) - [Previous: 2.36](https://indike.org/pramana/in.bauddha.taisho.2787.2.36) - [Next: 2.38](https://indike.org/pramana/in.bauddha.taisho.2787.2.38) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2787.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2787~en-mt.2.37) — English, machine translation ## Linked texts (6) - [四分律比丘含注戒本](https://indike.org/pramana/in.bauddha.taisho.1806.1.332) — Classical Chinese - [四分比丘尼戒本](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.sastra.dharmaguptakabhiksunipratimoksasutra*zh-buddhayasas.1.48) — Classical Chinese - [四分律比丘戒本](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.pratimoksa.dharmaguptaka*zh-buddhayasas.1.44) — Classical Chinese - [彌沙塞五分戒本](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.sastra.mahisasakapratimoksasutra*zh-buddhajiva.1.33) — Classical Chinese - [四分僧戒本](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.sastra.dharmaguptakapratimoksasutra*zh-buddhayasas.1.28) — Classical Chinese - [解脫戒經](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.pratimoksa.fragments*zh-boreliuzhi.1.42) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2787.2.37](https://indike.org/pramana/in.bauddha.taisho.2787.2.37) · Pramāṇa