四分戒本疏卷第一．第二．第三 3.2

3.2

諸大德是九十波逸提法半月半月說戒經中來　此明第三篇。初標說儀。次陳本戒。後問清淨。此是標文也。初約總相七門分別。後乃別隨文解釋。言總相者。一約身口分別。二約自他兩業。三約遮性辨釋。四就持犯。五隨違制不同。六約二部同異。七就下眾任運。初身口者位有其三。一有二十戒口業成犯。二有三十一戒身業成犯。三有三十九戒身口合犯。口二十者。謂妄語毀呰兩舌同誦說麁實得道說法過五六嫌罵輒教譏教十日暮恐怖疑慳發諍說欲不障拒勸學毀毘尼同羯磨悔與欲已悔無根謗等是。身業三十一戒者。二宿強敷坐脫著覆為尼作衣尼坐過受別眾三鉢十非時殘宿不受外道食藥請三坐前。二軍陣十如非時食咽咽者。豈非通名身業。此一既爾。餘類可知。第三軍陣飲酒水戲過洗擊歷自色三衣二隨打博突入一等是。身口合犯三十九者。位以為三。第一有兩戒。身口正作業共身犯。謂屏露二敷具。若自敷身作業。若教人敷口作業。去時不自舉身正業。不教人舉口正業。出門界犯。豈非共身犯。第二有七戒口家正業共身犯。謂覆藏麁罪。見論身心犯。見聞作犯。此是通名身業。未即成罪。若發露無過。由口正不發露故。心地覆藏逕夜便犯。是名假正業共身犯。餘有六戒。皆有口業作法。本自無過。由口止故身作前事即得其罪。謂皆請足食。二入聚輒著不與欲。是等假口正業共身犯。第三有三十戒口作共身犯。於內位四。一有十九戒。自口作業假他身。是中若論自作唯身心犯。且約教人邊說。如教壞地。言雖了了未即犯提。要假前人身業壞地教者方犯。是名自口作業假他身犯。餘皆類然。教人壞生掘地牽他出房用虫水無事然火藏他衣鉢殺畜生驅他出聚飲虫水遣使持己衣與尼捉寶高床。下次第七戒。此等戒是第二有四戒。自身假他口。謂讚食減年受戒不攝耳聽屏聽。此等是如尼讚食戒。若尼不讚但爾直食本自無犯。假尼口讚食方成犯。減年受戒和尚得提。假羯磨竟。餘者可知。第三有五戒。自身口假他身。如四期。索美食。第四有兩戒。自身口假他口。假異語觸惱。身口兩業假僧作白。又須喚問故。假他口不受屏諫所作之事。通於七聚。豈非身口。要假他諫作方得犯故。第二自作教他兩業者。勸足一戒唯教他業。足食一戒唯自作業。自他兩業分為二戒。有二十一戒。有教人同犯。而不別立自他之異。既知斯義位約為四。一唯教人。謂勸足是。第二有十一戒。自他俱犯。謂掘地壞生牽出二虫水恐有然火藏衣鉢殺畜生無根謗捉寶。於中掘壞捉寶此三大護佛法故。餘總境重故。但使教人一切同犯。第三有十戒。教人同不同。謂屏露二敷持衣與尼高床下七教人作。此於己有閨。是以同犯。若直教人於己無益但得輕愆。第四餘有六十八中六十七戒。自重教輕。足食一戒但自作業。第三遮性分別者。三十是性。餘悉輕遮。其三十者。謂妄毀兩麁異嫌強牽用譏驅諫恐殺飲疑覆起說隨拒毀同欲悔聽打博謗。此等性惡。餘並遮愆。第四持犯者。有十三戒。具二持犯。謂五雙三隻。如得羯磨。一雙說麁教誡。尼受功德衣復有一雙不犯。皆別囑受一入聚落作餘食法得無足食勸足七日盡形作口法受不犯。殘宿不受淨施。問主無其輒罪。如麁發露僧事與欲。此復三隻。合十三戒。由聖開聽作其口法。若順聖教作口法竟作此十三而無罪過。名為作持。止持不作法。而身作事有違名為止犯。據作事邊復名作犯。此上止作二。犯業思體一而名是別。若止法止事名為止持。作持止持名體各別。亦可作法作事望作法邊即是作持。以作法故。縱作前事而無作犯。反却作犯。豈非止持。此亦體一名異。餘七十七單持犯中不攝耳。一作持止犯。餘止持作犯。如釋時不攝耳。一唯作持止犯。十三少分作持止犯。餘七十七及十三少分通論八十九止持作犯。犯時品別已如上辨。第五違制不同者。異語說欲及以二隨此違僧制。餘違佛制通如言之。並是佛制。但諸羯磨要須僧秉若不作此羯磨法作無所違。故言違僧制得罪。第六二部同異者。三種不同。一有三戒有無不同。謂輒教日暮譏教戒師大僧則有尼無可知。二有十三戒輕重不同。謂食三衣五坐一行三牙角鍼筒大僧便重。尼眾咸輕。多以大僧數故便重。尼希故輕。謂讚食勸足索美三與尼衣作及三過量是衣五。三有五戒。犯同緣異。謂皆請足食犯同而開緣不同亦可離合不同。與外道食犯。雖是同與緣不同。一減年受戒緣同不過量。浴衣生犯緣同緣不同。亦可名字不同。此等俱得提罪。名為犯同。緣有異故。下尼律云。別制不同之義。至文中解。餘以同故。至尼法中直列戒本。此位言於中細論如覆藏僧寬尼狹或有竟界。翻到隨義有異。如兩舌毀呰二宿過五六語等反說可知第七任運者。前自他四位。第二第三教人犯中二十一戒。除屏露二敷餘十九戒容有任運。餘未可知已下隨文別釋。

"Venerable sirs, these ninety prāyaścittika dharmas come forth in the half-monthly recitation of the Prātimokṣa Sūtra." This explains the third category [of offenses]. First, the protocol of recitation is indicated; next, the root precepts are set forth; and finally, purity is inquired into. This is the introductory text. First, it is analyzed in general through seven gateways, and afterward explained specifically according to the text. As for the general analysis: first, distinguishing bodily and vocal [karma]; second, the two karmas of self and other; third, discerning proscriptive versus intrinsically evil [offenses]; fourth, concerning observance and violation; fifth, according to differences in transgressing prohibitions; sixth, commonalities and differences between the two assemblies [monks and nuns]; seventh, concerning spontaneous [commission] among lower assemblies. First, regarding bodily and vocal, there are three categories: 1. Twenty precepts where the offense is accomplished by vocal karma. 2. Thirty-one precepts where the offense is accomplished by bodily karma. 3. Thirty-nine precepts where bodily and vocal [actions] combine to commit the offense. The twenty vocal ones are: lying, reviling, divisive speech, reciting together, speaking coarse words, speaking of having attained the path in reality, expounding Dharma exceeding five or six [sentences], complaining and scolding, instructing without authorization, mocking instruction, ten days, evening, frightening, doubting, stinginess, generating disputes, speaking desires, not hindering, refusing admonition, urging study, disparaging the Vinaya, participating in a karmavācanā and regretting, regretting after giving consent, groundless slander, and so forth. As for the thirty-one bodily karma precepts: two nights, forcefully spreading a mat, shedding and wearing, covering, making robes for a nun, sitting with a nun, receiving beyond [limit], separate assembly, three bowls, ten [days], non-proper time, leftover food, remaining overnight, not receiving, giving food to non-Buddhists, medicines, invitations, three [monks], sitting before [an elder], two [monks going to an] army camp, ten [days], such as non-proper time eating where each swallow is an offense—is this not collectively named bodily karma? Since this one is so, the rest can be known by analogy. Third: army camp, drinking alcohol, playing in water, excessive bathing, striking, wandering, having natural color, three robes, two [kinds of] following, beating, wrestling, barging into a room, one [night], and so forth. As for the thirty-nine combining bodily and vocal to commit an offense, they are divided into three: First, there are two precepts where the primary karma of body and voice combines with the body to violate: namely, the two [precepts on] mats in the open and hidden places. If one spreads it oneself, it is bodily action; if one instructs another to spread it, it is vocal action. When leaving, if one does not retrieve it oneself, it is primary bodily action; if one does not instruct another to retrieve it, it is primary vocal action; when passing beyond the boundary of the gate, an offense is incurred. Is this not an offense combining with the body? Second, there are seven precepts where the primary action of speech combines with the body to commit an offense: namely, concealing a coarse offense—examined in the treatises, it is an offense of body and mind; seeing and hearing constitute offenses of commission. These are collectively called bodily karma, yet they do not immediately constitute an offense: if confessed, there is no fault; because through speech one does not openly confess, and the mind conceals it overnight, an offense is incurred. This is called relying on primary vocal action to combine with the body to commit an offense. There are six other precepts that all possess vocal procedures: originally they are without fault, but because speech ceases [to follow the procedure], the body performing the prior act incurs the offense. Namely: all being invited, eating when satisfied, two [precepts on] entering a village, wearing [robes] without authorization, and not giving consent. These are relying on primary vocal action to combine with the body to commit an offense. Third, there are thirty precepts where vocal action combines with the body to commit an offense. Internally there are four divisions: 1. There are nineteen precepts where one's own vocal action relies on another's body. Therein, if discussed as personal performance, it is an offense only of body and mind; here it is spoken of provisionally from the perspective of instructing another. For instance, instructing to damage the ground: though the words are clear, a prāyaścittika is not yet incurred; it requires relying on the other person's bodily action of damaging the ground for the instructor to commit the offense. This is called one's own vocal action relying on another's body to commit an offense. The rest are all analogous: instructing another to destroy living beings, dig the ground, pull another out of a room, use water with insects, kindle a fire without cause, hide another's robe and bowl, kill animals, expel another from a village, drink water with insects, send an envoy carrying one's own robe to give to a nun, grasp precious things, high beds, and below, the seventh precept—these precepts are of this kind. 2. There are four precepts where one's own body relies on another's speech: namely, praising food, receiving ordination under age, not restraining the ears to listen, and eavesdropping in private. These are such as the precept against a nun praising food: if the nun does not praise it and one merely eats directly, originally there is no offense; it relies on the nun's vocal praise of the food for the offense to be accomplished. In receiving ordination under age, the upādhyāya incurs a prāyaścittika upon the completion of the karmavācanā. The rest can be understood accordingly. 3. There are five precepts where one's own body and speech rely on another's body: such as the four time-periods, and soliciting fine food. 4. There are two precepts where one's own body and speech rely on another's speech: relying on contrary speech to cause annoyance, where the two karmas of body and speech rely on the Saṅgha making a proclamation (jñapti) and moreover requiring calling and questioning; thus relying on another's speech. Not accepting private admonition: the acts performed extend to the seven categories; are they not bodily and vocal? It must rely on another's admonition for an offense to be incurred. Second, regarding the two karmas of doing oneself and instructing another: The single precept on urging satisfaction is solely instructing another's karma; the single precept on eating when satisfied is solely one's own karma; the two karmas of self and other are divided into two precepts. There are twenty-one precepts where instructing another shares the offense, yet the distinction between self and other is not separately established. Knowing this principle, they are divided into four: 1. Solely instructing another: namely, urging satisfaction. 2. Eleven precepts where self and other both commit the offense: namely, digging the ground, destroying living beings, pulling [someone] out, two [precepts on] insect-containing water, frightening, kindling a fire, hiding robes and bowls, killing animals, groundless slander, and grasping precious things. Among these, digging, destroying, and grasping precious things—these three are greatly protective of the Buddha's Dharma; as for the rest, because the object as a whole is grave, merely instructing another results in identical offenses for all. 3. Ten precepts where instructing another is either the same or not the same: namely, the two [precepts on] mats in the open and hidden places, giving robes to a nun, high beds, and the seven below that instruct another to make—these bring benefit to oneself, hence the offense is identical; if one simply instructs another without benefit to oneself, one merely incurs a minor offense. 4. Among the remaining sixty-eight, sixty-seven precepts are grave for oneself and minor for instructing; the single precept on eating when satisfied is solely one's own action. Third, distinguishing proscriptions from intrinsic evils: thirty are intrinsic evils, and the rest are all minor proscriptive offenses. The thirty are: lying, reviling, divisive speech, coarse [words], contrary [speech], complaining, forcefully [spreading a mat], pulling out, using [insect water], mocking, expelling, [resisting] admonition, frightening, killing, drinking [alcohol], doubting, concealing, raising [disputes], speaking [desires], following [a suspended monk], refusing, disparaging, participating [in a karmavācanā], regretting [consent], eavesdropping, striking, wrestling, and slandering. These are intrinsically evil; the rest are all proscriptive faults. Fourth, regarding observance and violation: there are thirteen precepts that possess both observance and violation: namely, five pairs and three single items. For instance, obtaining a karmavācanā: one pair of speaking coarse words and instructing nuns; receiving the robe of merits (kaṭhina) also has a pair that is not an offense; [receiving food in] separate houses and entering a village; performing the ritual of remaining food allows eating without being satisfied; urging satisfaction, seven days, and lifelong oral procedures of reception make it no offense; leftover food, not receiving, and pure donation (kappiya); asking the owner avoids the fault of unauthorized action; confessing coarse [offenses], and giving consent in Saṅgha affairs. These again are three single items, combining into thirteen precepts. Because the Sage permitted performing their oral procedures, if one accords with the Sage's teaching and completes the oral procedure, performing these thirteen incurs no offense, which is called observance through performance. Observance through cessation is not performing the procedure, yet bodily performing the deed incurs a transgression, called an offense of omission; from the perspective of performing the deed, it is also called an offense of commission. In these two kinds of offenses of cessation and performance, the essence of the karmic volition is one, but the names are different. If one ceases the procedure and ceases the deed, it is called observance through cessation; the names and essences of observance through performance and observance through cessation are each distinct. Alternatively, performing the procedure and performing the deed, viewed from the perspective of performing the procedure, is indeed observance through performance; because of performing the procedure, even if one performs the aforementioned deed, there is no offense of commission, turning back the offense of commission—is this not observance through cessation? This is also identical in essence but different in name. Among the remaining seventy-seven single observances and violations, not restraining the ears is one case of observance through performance being an offense of omission; the rest are observance through cessation being offenses of commission. As in the explanation: not restraining the ears is solely observance through performance being an offense of omission; thirteen are partially observance through performance being an offense of omission; the remaining seventy-seven and parts of the thirteen, generally discussed, make eighty-nine cases of observance through cessation being offenses of commission. The specific classes of violation have already been analyzed above. Fifth, differences in transgressing prohibitions: contrary speech, speaking desires, and the two following [monks] transgress the Saṅgha's regulations; the rest transgress the Buddha's regulations. Generally speaking, all are the Buddha's regulations; however, all karmavācanās must be conducted by the Saṅgha, and if this karmavācanā procedure is not carried out, doing so transgresses nothing; therefore it is said that transgressing the Saṅgha's regulations incurs an offense. Sixth, commonalities and differences between the two assemblies: there are three kinds of differences: 1. Three precepts differ in presence or absence: namely, instructing without authorization, evening, and mocking instruction of the precept preceptor; the bhikṣus have them while the bhikṣuṇīs do not, as is known. 2. Thirteen precepts differ in gravity: namely, three on food, five on robes, one on sitting, three on walking, and needle cases of bone and horn; for the bhikṣus they are heavy, while for the bhikṣuṇī assembly they are all light. This is mostly because they occur frequently among bhikṣus, hence they are heavy; they are rare among bhikṣuṇīs, hence light. Namely: praising food, urging satisfaction, soliciting fine [food], three [precepts on] giving robes to a nun, and making [robes] beyond measurement are the five on robes. 3. Five precepts have identical offenses but different conditions: namely, all being invited and eating when satisfied have identical offenses but different conditions of exemption; or they may differ in division and combination. Giving food to non-Buddhists is an offense: although identical in giving, the conditions differ. Ordination under age has identical conditions without exceeding the measure. Bathing robes incurring offenses have identical conditions or different conditions; or their names may differ. These all incur prāyaścittika offenses, termed identical offenses with differing conditions. Below, the bhikṣuṇī Vinaya states: the meaning of different special prohibitions will be explained in the text. As for the rest, because they are identical, in the bhikṣuṇī section the Prātimokṣa is simply listed. As for detailed analysis in this category: such as concealing [offenses] being broader for monks and narrower for nuns, or having bounded spheres; inverted according to the meaning there are differences. Such as divisive speech, reviling, two nights, exceeding five or six words, etc., which can be understood by stating them in reverse. Seventh, regarding spontaneous [commission]: in the previous four categories of self and other, among the twenty-one precepts of instructing another in the second and third categories, excluding the two [precepts on] mats in the open and hidden places, the remaining nineteen precepts admit of spontaneous commission; the rest cannot yet be known. Below, they are explained individually according to the text.