[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) › [梵網經述記卷第一](https://indike.org/pramana/in.bauddha.taisho.2797) › 1.3.1 # 梵網經述記卷第一 1.3.1 梵網經述記卷第一 1.3.1 - **Language:** Classical Chinese ### [1.3.1](https://indike.org/pramana/in.bauddha.taisho.2797.1.3.1) 第六得捨戒緣。 此復有二。 一者得戒緣。 二者捨戒緣。 得戒緣者復有二種。 一七眾得戒緣。 二菩薩得戒緣。 七眾得戒有二。 一得戒差別。 二具戒緣。 得戒有二。 一具戒。 二餘六眾。 得具戒者。 諸宗不同。 餘六眾。 依一切有部。 顯十種不戒故。 十誦律云。 佛告諸比丘。 十種受具足。 一自然。 二見諦。 三善來。 四自誓。 五論議。 六受重法。 七遣信。 八乞五德。 九乞羯磨得。 十三歸。 自然得者謂。 佛獨覺。 正理論云。 自然謂智以不從師。 證此智時。 得具足戒。 問。 何故不說阿羅漢自然得戒。 唯說獨覺得耶。 答。 獨覺利根自然得戒。 阿羅漢鈍根故不說文。 此中唯說大獨覺非部行也。 問。 此自然得戒有表業不。 若無表業。 云何言無表離表而生。 答。 有表者是何時表。 入觀智時無身語表故。 答。 入觀前表得此智時。 轉成根本能發無表。 是故無表亦依表生。 問。 如何得知。 得阿羅漢時。 無自然得戒。 答。 有阿羅漢沙彌等故。 如大莊嚴說云。 曾昔時寺中有諸羅漢沙彌。 乃至廣說。 又雜阿含經二十三云。 此二沙彌是俱解脫阿羅漢。 故知不得。 問。 自然得戒者先得五戒十戒以不。 答。 得盡智時一時頓得五戒及具。 以利根故。 有說。 先得五戒後得具戒。 如梯橙故。 問。 何故比丘尼無自然得。 答。 性行劣故。 必無女身成大覺獨覺故。 見諦得者。 如正理說三十七云。 由得入正性離生。 謂。 五苾芻由證見道得具足戒。 問。 何故比丘尼無見道得戒。 答。 此諸女人多過失故。 多煩惱故。 是故無有見道得戒。 問。 何故五人見諦得戒。 餘苾芻不爾耶。 答。 此五苾芻。 佛初轉法輪。 最初得見道。 法住增故。 問。 何故五人最初得道。 答。 由本願故。 如世尊說。 我於過去世中作國王。 以身血氣施羅剎。 即發願言。 我當作佛時。 先度五人。 五羅剎者。 今五苾芻是也。 又菩薩過去作大魚身五人先見。 乃至廣說。 善來得戒。 如正理云。 由佛命善來苾芻。 謂邪舍等由本願力佛威加故。 薩婆多毘婆沙二論云。 三迦葉門徒一千人。 舍利目連門徒二百五十人。 皆善來得戒。 自誓得戒者。 如正理說云。 由信受佛為大師。 謂。 大迦葉問。 何故餘人無自誓受得耶。 答。 信解薄故。 論議得者。 正理論云。 善巧酬答所問。 謂蘇陀夷。 此復云何。 彼年八歲。 來至佛所。 佛問彼言。 汝家何在。 彼即答言。 三界無家。 佛知利根。 雖年未滿。 令僧為授。 非答問時。 便得具戒。 受重法者。 正理說云。 由敬受八尊重法。 謂。 大生主為最初也。 問。 彼大生主。 從於誰邊受重法。 答。 本是佛說。 阿難為大生主說。 彼大生主論阿難邊受八尊重。 如中阿含經二十八說。 阿難白佛言。 世尊。 女人可得第四沙門果耶。 因此故。 女人得於此正法律中至捨家學道耶。 世尊告曰。 止止阿難。 莫作是念。 若使女人得於此法中捨家者。 令此梵行不得久住。 阿難。 猶如人家多女少男者。 此家為得轉興盛耶不也。 世尊。 如是。 阿難。 若使女人於此法中捨家學道者。 令此梵行不得久住。 阿難。 猶如稻田及麥田中。 有穢草生者。 必壞彼田。 如是女人捨家學道。 令此梵行不得久住。 阿難白佛言。 世尊。 瞿曇彌大愛道。 為世尊所饒益。 所以者何。 世尊。 母亡之後。 瞿曇彌大愛道掬養。 世尊廣說。 乃至。 佛告阿難。 我今為女說八尊師法。 謂。 女人不當犯女人奉持盡形壽邪。 云何為八尊師法。 阿難。 比丘尼當從比丘受具足。 我為女人施設第一尊師法。 阿難。 比丘應半月。 半月從比丘乞受教誡。 此為第二若止住處。 > Sixth, the conditions for obtaining and relinquishing the precepts. This again has two parts: first, the conditions for obtaining the precepts; second, the conditions for relinquishing the precepts. Under conditions for obtaining the precepts, there are again two kinds: first, conditions for the seven assemblies to obtain the precepts; second, conditions for bodhisattvas to obtain the precepts. The seven assemblies obtaining the precepts has two \[aspects\]: first, distinctions in obtaining the precepts; second, the conditions for full ordination. Obtaining the precepts has two \[aspects\]: first, full ordination; second, the remaining six assemblies. Regarding obtaining full ordination, the various schools differ. Regarding the remaining six assemblies, according to the Sarvāstivāda school, ten kinds of \[ways to receive\] the precepts are demonstrated. The Daśa-bhāṇavāra-vinaya states: "The Buddha addressed the monks: 'There are ten ways to receive upasampadā: first, spontaneous ordination; second, seeing the truth; third, ehibhikṣuka; fourth, self-vow; fifth, doctrinal debate; sixth, receiving the gurudharmas; seventh, sending a messenger; eighth, begging the five virtues; ninth, obtaining it by requesting a karman; tenth, the three refuges.'" Regarding obtaining it by spontaneous ordination, this refers to Buddhas and pratyekabuddhas. The Nyāyānusāra states: "Spontaneous ordination refers to wisdom because it is not obtained from a teacher; at the time of realizing this wisdom, upasampadā is obtained." Question: "Why is it not said that arhats obtain the precepts spontaneously, but only said that pratyekabuddhas obtain them?" Answer: "Pratyekabuddhas have sharp faculties and thus obtain the precepts spontaneously. Arhats have dull faculties, so it is not spoken of in the text. Here, it refers only to great pratyekabuddhas, not to those who practice in groups (vargacārin)." Question: "Does this spontaneous obtaining of the precepts involve vijñapti-karman or not? If there is no vijñapti-karman, how can it be said that avijñapti arises apart from vijñapti?" Answer: "If there is vijñapti, of what time is this vijñapti? When entering the wisdom of contemplation, there is no bodily or vocal vijñapti." Answer: "The vijñapti prior to entering contemplation, upon the attainment of this wisdom, transforms into the root that is able to produce avijñapti. Therefore, avijñapti is also produced depending upon vijñapti." Question: "How is it known that when one becomes an arhat, there is no spontaneous obtaining of the precepts?" Answer: "Because there are arhat śrāmaṇeras and so forth. As the Mahāyānasūtrālaṃkāra says: 'In ancient times there were arhat śrāmaṇeras in a monastery,' and so on at length. Furthermore, Fascicle 23 of the Saṃyuktāgama states: 'These two śrāmaṇeras are ubhayatobhāga-vimukta arhats.' Therefore, we know they do not obtain \[upasampadā spontaneously\]." Question: "Does one who obtains the precepts spontaneously first obtain the five precepts and ten precepts or not?" Answer: "At the time of attaining kṣayajñāna, one simultaneously and instantaneously obtains the five precepts and full ordination, because of sharp faculties." Some say: "One first obtains the five precepts and later obtains full ordination, because it is like a ladder." Question: "Why do nuns not have spontaneous ordination?" Answer: "Because their nature and conduct are inferior, and a female body definitely never becomes a Great Enlightened One or a pratyekabuddha." Regarding obtaining it by seeing the truth, as Fascicle 37 of the Nyāyānusāra states: "By virtue of entering samyaktvaniyāma—that is, the five monks, through realizing the darśana-mārga, obtained upasampadā." Question: "Why do nuns not obtain the precepts by darśana-mārga?" Answer: "Because these women have many faults and many afflictions. Therefore, none obtain the precepts by darśana-mārga." Question: "Why did the five people obtain the precepts by seeing the truth, while other monks did not?" Answer: "These five monks were the first to obtain the darśana-mārga when the Buddha first turned the wheel of the Dharma, for the sake of increasing the abiding of the Dharma." Question: "Why were these five people the first to obtain the path?" Answer: "By virtue of past vows. As the World-Honoured One said: 'When in a past life I was a king, I gave my body's blood and breath to rākṣasas, and immediately made the vow: "When I become a Buddha, I will cross over these five people first." The five rākṣasas were these current five monks.' Furthermore, when the Bodhisattva in the past assumed the body of a great fish, five people saw it first," and so on at length. Regarding obtaining the precepts by ehibhikṣuka, as the Nyāyānusāra states: "By the Buddha calling out 'Come, monk!' (ehi bhikṣo)—referring to Yaśas and others, by the power of past vows and the augmentation of the Buddha's spiritual power." The two treatises Sarvāstivāda-vibhāṣā state: "The one thousand disciples of the three Kāśyapas and the two hundred and fifty disciples of Śāriputra and Maudgalyāyana all obtained the precepts by ehibhikṣuka." Regarding obtaining the precepts by self-vow, as the Nyāyānusāra states: "By accepting with faith the Buddha as the Great Teacher—referring to Mahākāśyapa." Question: "Why did other people not obtain them by receiving through a self-vow?" Answer: "Because their faith and understanding were shallow." Regarding obtaining it by doctrinal debate, the Nyāyānusāra states: "Skillfully replying to what was asked—referring to Sudāya." What was this? When he was eight years old, he came to the Buddha's presence. The Buddha asked him: "Where is your home?" He immediately replied: "In the three realms there is no home." The Buddha knew he had sharp faculties, and although his age was not full, he had the Saṅgha confer \[upasampadā\] upon him; it was not that he obtained upasampadā right at the time of answering the question. Regarding receiving the gurudharmas, the Nyāyānusāra states: "By respectfully receiving the eight gurudharmas—referring to Mahāprajāpatī as the first." Question: "From whom did that Mahāprajāpatī receive the gurudharmas?" Answer: "Originally it was spoken by the Buddha, and Ānanda explained it for Mahāprajāpatī. That Mahāprajāpatī received the eight gurudharmas from Ānanda's side. As Fascicle 28 of the Madhyamāgama states, Ānanda said to the Buddha: 'World-Honoured One, can women attain the fourth śramaṇa fruit? By virtue of this, may women in this proper Dharma and Vinaya leave home to practice the path?' The World-Honoured One told him: 'Stop, stop, Ānanda! Do not think such a thought. If women are permitted to leave home in this Dharma, it will cause this holy life not to abide for long. Ānanda, it is just like a family that has many women and few men: will this family flourish or not?' 'No, World-Honoured One.' 'Just so, Ānanda. If women are permitted in this Dharma to leave home to practice the path, it will cause this holy life not to abide for long. Ānanda, it is just like when weeds grow in paddy fields or wheat fields, they will certainly ruin those fields; just so, women leaving home to practice the path causes this holy life not to abide for long.' Ānanda said to the Buddha: 'World-Honoured One, Mahāprajāpatī Gautamī has greatly benefited the World-Honoured One. Why is that? World-Honoured One, after your mother passed away, Mahāprajāpatī Gautamī nursed and reared you,' and the World-Honoured One explained at length, up to: The Buddha told Ānanda: 'I will now proclaim the eight gurudharmas for women; will women not transgress them and uphold them until the end of their lives? What are the eight gurudharmas? Ānanda, a nun must receive upasampadā from monks. This is the first gurudharma I institute for women. Ānanda, every half-month, a nun must request instruction from monks. This is the second. In whatever place \[she\] dwells...' > — English (machine translation) (machine translation) - [Previous: 1.2](https://indike.org/pramana/in.bauddha.taisho.2797.1.2) - [Next: 1.3.2](https://indike.org/pramana/in.bauddha.taisho.2797.1.3.2) - [Up: 1.3](https://indike.org/pramana/in.bauddha.taisho.2797.1.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2797~en-mt.1.3.1) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2797.1.3.1](https://indike.org/pramana/in.bauddha.taisho.2797.1.3.1) · Pramāṇa