[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) › [律戒本疏](https://indike.org/pramana/in.bauddha.taisho.2788) › 1.4 # 律戒本疏 1.4 律戒本疏 1.4 - **Language:** Classical Chinese ### [1.4](https://indike.org/pramana/in.bauddha.taisho.2788.1.4) 十三僧殘法　僧伽婆尸沙。僧伽有二義。一曰穢濁。二曰優惱犯重也。四法如墮淤埿。如墜糞坑。故言穢濁。自惟罪深心常愁怖。故言優惱。已此惡名名四重也。婆尸沙殘也。四重為惡根。十三為枝葉。將推其所由。以本自枝故名僧伽殘。殘者沙也。有餘之謂也。犯四重法則戒體悉穢。無復餘淨。故自說邪絕淨眾名為無殘。十三事戒不悉污。改過自洗還得清淨。故名有殘。殘由重生。今當分別。前五殘從婬生。作房二殘從盜生。二䛴從忘語生。後四殘從殺生。生以類相生也。凡作四重未成。有二種偷。欲作為輕。已作為重。已成通名波羅夷。無復偷僧殘之名。本為四重。亦無突吉羅名。僧殘偷蘭遮亦如是。從僧殘至眾學。多因六群比丘制。闡怒加留陀夷多欲。後得羅漢。象師兩宿多癡。後生龍中。難陀婆難陀多顛。後生天上。夫無因而制物或怨怒。有由而起莫不信悅。故待其先犯。然後結戒也。 > The Thirteen Saṃghāvaśeṣa Dharmas. > 'Saṃghāvaśeṣa': 'Saṃgha' has two meanings. The first is defilement and turbidity. The second is sorrow and vexation from committing a grave offense. The four dharmas are like falling into silt or plunging into a cesspool; therefore it is said to be defilement and turbidity. Reflecting on one's own offense being deep, one's mind is constantly sorrowful and fearful; therefore it is said to be sorrow and vexation. With these bad designations, the four grave offenses are named. 'Avaśeṣa' means remainder. The four graves are the bad roots; the thirteen are the branches and leaves. Tracing their origin, because the branches derive from the root, it is called saṃghāvaśeṣa. 'Remainder' is 'vaśeṣa'; it means having a remnant. If one commits the four grave dharmas, the essence of the precepts is completely defiled, and no remaining purity is left; therefore, they themselves are spoken of as corrupt and severed from the pure saṃgha, which is called 'without remainder.' In the thirteen matters, the precepts are not entirely stained; by reforming errors and washing oneself, one regains purity; therefore it is called 'having a remainder.' The remainders arise from the grave offenses; now they should be distinguished. The first five remainders arise from lust. The two remainders regarding building a hut arise from theft. The two \[groundless\] slanders arise from lying. The last four remainders arise from killing. They arise by kinds generating their own kinds. Whenever one commits the four graves and it is not yet accomplished, there are two kinds of sthūlāccayas: wishing to act is light; having already acted is grave. Once accomplished, it is universally called pārājika; there are no longer the names of sthūlāccaya or saṃghāvaśeṣa. Being originally for the sake of the four graves, there is also no name of duṣkṛta. For saṃghāvaśeṣa, sthūlāccaya is also like this. From saṃghāvaśeṣa down to the śaikṣa rules, they were mostly formulated on account of the ṣaḍvargika monks. Channa and Udāyin had much lust; later they attained arhatship. The elephant-driver and the two Nakṣatras had much delusion; later they were born among nāgas. Nanda and Upananda had much madness; later they were born in heaven. If rules were formulated without cause, people would perhaps harbor resentment and anger; when they arise from a cause, there is none who does not believe and rejoice. Therefore, \[the Buddha\] waited for them to commit an offense first, and only then formulated the precept. > — English (machine translation) (machine translation) - [Previous: 1.3](https://indike.org/pramana/in.bauddha.taisho.2788.1.3) - [Next: 1.5](https://indike.org/pramana/in.bauddha.taisho.2788.1.5) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2788.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2788~en-mt.1.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2788.1.4](https://indike.org/pramana/in.bauddha.taisho.2788.1.4) · Pramāṇa