[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 # 梵網經述記卷第一 1.3 梵網經述記卷第一 1.3 - **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) ### [1.3.2](https://indike.org/pramana/in.bauddha.taisho.2797.1.3.2) 設無比丘者。 不得受夏坐。 此為第三比丘尼受夏坐訖。 於兩部眾中當三事求見聞疑。 此為第四。 若比丘不聽聞者。 比丘尼則不得聞經律阿毘曇。 若聽聞者即得聞。 此為第五。 阿難。 比丘尼不得說比丘所犯。 比丘得說比丘尼所犯。 此為第六。 阿難。 比丘尼若犯僧伽婆尸沙。 當於兩部眾中十五日行不慢。 此為第七。 阿難。 比丘尼受具足。 雖至百歲故當向始受具足。 比丘總下意禮拜恭敬承事。 此為第八尊師法。 爾時阿難。 為彼大愛道。 說八尊師法時。 大愛道受八尊師法而得出家。 佛告阿難。 若女人不得於此正法律出家學道。 正法當住一千年。 今失五百歲。 餘有五百歲。 毘尼母論二亦同此經。 此中意說。 受八法時得具足戒。 如十誦云。 優波離問波闍。 受八重法。 即是出家。 成比丘尼。 餘尼云。 問佛言。 應現前作白四羯磨。 問。 若爾于時尼眾既未滿足。 餘者云何得戒。 答。 如薩婆多論云。 十四年前八數度女。 十四年後羯磨度之。 又彼二云。 成道八年後有白四羯磨。 又五分云。 五百比丘尼亦數法得。 又毘尼母云。 師法受具。 中除憍曇彌五百諸女人。 餘一切不得師法受具遣信者。 正理論云。 由遣使。 謂法授尼。 五分云。 婬女半迦尸。 欲往蘭若住處受具戒。 賊眾道路同取彼女。 女聞此事時不敢去。 佛聽遙為受具先尼眾中作本法竟。 置受戒人於一處所將十尼眾往蘭若處。 禮僧眾足。 尼羯磨師。 為從僧乞僧羯磨師。 乃至為作白四羯磨已。 和上闍梨將十尼還至本處所。 呼受戒人令禮眾足。 乃至廣說。 又毘尼母云。 尼遣使受戒。 中唯有一女。 得此女顏容挺特。 世所無比。 若往者恐惡人抄掠。 是佛所聽。 今時若有如是比者。 可得遣使受戒乞五德者。 正理論云。 由持律為第五人。 謂於邊國羯磨得者。 正理云。 由十眾。 謂於中國此即通僧尼。 尼受具中二部各十。 所言五十者就極少說。 若多若過於理無傷。 三歸得者。 正理論云。 由三說歸佛法僧。 謂六十賢部共集受具戒。 解云。 佛遣無學為說三歸便得具足。 毘尼母論二云。 佛告憍陳如。 若人出家者。 當剃除鬚髮。 教如是言。 我今盡形受歸依佛法僧。 我今依佛出家。 婆伽婆是我師也。 三語受戒如我所說解也。 尊者阿若憍陳如遊行到毘梨耆國。 復到毘舍離國。 毘舍離國中有毘梨耆人。 二國族姓子舍在一處。 此諸人等皆生念言。 阿若憍陳如。 於大沙門法中出家。 行於梵行。 我等就其出家學法共議論已。 即便相將詣陳如所。 頭面禮足。 白尊者言。 唯願大德聽我等於如來法中出家修於梵行。 阿若憍陳如聽其出家。 為說三語受戒。 受戒已共詣佛所。 陳如白佛言。 此族姓子等。 求欲出家為其三語受戒。 為得戒不。 佛告憍陳如。 此諸人等三語受戒。 善得其戒。 問。 何故餘人無三歸得具戒。 答。 未制已前有三語受具。 世尊制後無三語受具。 因病比丘無人看侍。 往白佛。 佛告諸比丘。 從今已去斷三語羯磨。 於十僧中白四羯磨聽使受具。 俱舍順正理三十七顯宗有十種得戒。 同此十誦摩得勒迦十種得戒。 一自然。 二見諦。 三問答。 四三歸。 五自誓。 謂大迦葉。 六五眾。 七十眾。 八八重法。 九遣信。 十二部。 謂尼毘無善來。 善來以後更與受故。 若依法藏部。 四分律云。 一善來。 二上法。 謂成無學證有餘滅名為上法。 即便得戒。 如四分律云。 若修道成阿羅漢果即名出家。 受具足戒。 而經說阿羅漢沙彌者非我所宗。 三三歸。 四八敬。 五羯磨。 此說意言。 自然是上法攝。 見諦是善來攝。 問答是羯磨攝。 信佛為大師是善來攝。 又宗不同。 不須會釋。 若依大眾部僧祇律云。 > ‘If there is no monk, \[nuns\] may not undertake the summer retreat.’ This is the third. ‘Having completed the summer retreat, a nun must seek \[confession\] of three matters—what is seen, heard, and suspected—before both assemblies.’ This is the fourth. ‘If monks do not grant permission to listen, then nuns may not listen to the sūtras, vinaya, and abhidharma; if they grant permission to listen, then they may listen.’ This is the fifth. ‘Ānanda, a nun may not speak of a monk’s offenses, but a monk may speak of a nun’s offenses.’ This is the sixth. ‘Ānanda, if a nun commits a saṃghāvaśeṣa, she must undergo mānatta for fifteen days before both assemblies.’ This is the seventh. ‘Ānanda, even if a nun has received full ordination for a hundred years, she must still humble her mind and pay homage, revere, and serve a monk who has just received full ordination.’ This is the eighth honored guru-dharma. At that time, when Ānanda explained the eight honored guru-dharmas to Mahāprajāpatī, Mahāprajāpatī accepted the eight honored guru-dharmas and thereby went forth. The Buddha told Ānanda: ‘If women were not permitted to go forth and train in the path within this genuine Dharma and Vinaya, the True Dharma would endure for one thousand years. Now five hundred years are lost, and only five hundred years remain.’ Fascicle two of the Vinayamātṛkā-śāstra is also identical to this scripture. The meaning intended here is that upon receiving the eight dharmas, one attains the full precepts. As the Daśa-bhāṇavāra-vinaya says: ‘Upāli asked: “Did Prajāpatī go forth and become a bhikṣuṇī simply by receiving the eight heavy dharmas?” The Buddha said regarding other nuns: “One must perform the formal motion and three announcements (jñapti-caturtha-karman) in their presence.”’ Question: If that is so, since the assembly of nuns was not yet complete at that time, how did the others receive the precepts? Answer: As the Sarvāstivāda-śāstra says: ‘Before the fourteenth year, women were ordained through the eight conditions; after the fourteenth year, they were ordained by karman.’ Furthermore, its second fascicle says: ‘Eight years after attaining awakening, there was the formal motion and three announcements.’ Also, the Mahīśāsaka-vinaya says: ‘The five hundred bhikṣuṇīs likewise attained it through the conditions of the dharma.’ Also, the Vinayamātṛkā says: ‘Receiving the full precepts through the guru-dharmas was granted only to Gautamī and the five hundred women; none of the rest could receive the full precepts through the guru-dharmas.’ Regarding ordination by sending a messenger: The Nyāyānusāra says: ‘Through sending an envoy; namely, the nun Dharmadinnā.’ The Mahīśāsaka-vinaya says: ‘The courtesan Aḍḍhakāsī wished to go to an araṇya dwelling to receive the full precepts, but a band of thieves along the road intended to capture her. When the woman heard of this, she did not dare to go. The Buddha permitted her to receive the full precepts from afar. First, after completing the primary formal act within the assembly of nuns, the ordination candidate was placed in one location, and ten nuns were taken to the araṇya dwelling to pay homage to the feet of the Saṃgha. The nun karman master requested on her behalf from the Saṃgha, and the monk karman master then performed the formal motion and three announcements for her. The upādhyāyikā and ācāryā took the ten nuns back to the original place, called the ordination candidate to pay homage to the feet of the assembly, and so on at length.’ Also, the Vinayamātṛkā says: ‘Among nuns who received the precepts by sending an envoy, there was only one woman who was exceptionally fair of countenance, peerless in the world. If she were to travel, it was feared evil men would plunder her, which the Buddha permitted. Nowadays, if there is a comparable case, ordination by sending an envoy is permissible.’ Regarding ordination by requesting five virtuous ones: The Nyāyānusāra says: ‘Because an expert in the vinaya acts as the fifth person; namely, in borderlands.’ Regarding ordination by karman: The Nyāyānusāra says: ‘Through an assembly of ten; namely, in the Central Land.’ This applies commonly to both monks and nuns. When a nun receives the full precepts, there are ten in each of the two assemblies. The mention of five and ten is stated according to the absolute minimum; having more does no harm to the principle. Regarding ordination by the Three Refuges: The Nyāyānusāra says: ‘Through thrice declaring refuge in the Buddha, Dharma, and Saṃgha; namely, the sixty Bhadravargīyas assembling together to receive the full precepts.’ Explanation: The Buddha dispatched an aśaikṣa to speak the Three Refuges for them, whereupon they obtained the full precepts. Fascicle two of the Vinayamātṛkā-śāstra states: ‘The Buddha said to Kauṇḍinya: “If a person goes forth, shave their hair and beard, and teach them to speak thus: ‘From now until the end of my life, I take refuge in the Buddha, the Dharma, and the Saṃgha. I now go forth relying upon the Buddha; the Bhagavān is my teacher.’ Receiving the precepts through the threefold declaration is understood as I have explained.” The Venerable Ājñāta-Kauṇḍinya journeyed to the Vṛji country, and further arrived in the city of Vaiśālī. In Vaiśālī there were Vṛji people; sons of good family from both lands were dwelling in the same place. These people all gave rise to the thought: “Ājñāta-Kauṇḍinya has gone forth in the teaching of the Great Śramaṇa and practices the brahmacarya. Let us approach him to go forth and learn the Dharma.” Having discussed this together, they led one another to Kauṇḍinya's presence, bowed their heads to his feet, and said to the Venerable One: “We only pray that the Great Virtuous One will permit us to go forth in the Tathāgata's teaching and cultivate the brahmacarya.” Ājñāta-Kauṇḍinya permitted them to go forth and recited the threefold declaration for them to receive the precepts. Having received the precepts, they went together to the Buddha's location. Kauṇḍinya said to the Buddha: “These sons of good family sought to go forth, and I recited the threefold declaration for them to receive the precepts. Have they attained the precepts or not?” The Buddha told Kauṇḍinya: “These people, through the threefold declaration of receiving the precepts, have well attained their precepts.”’ Question: Why are other people not permitted to attain the full precepts through the Three Refuges? Answer: Prior to the promulgation of the rule, there was ordination through the threefold declaration; after the World-Honoured One promulgated the rule, there was no ordination through the threefold declaration. Because a sick monk had no one to attend him, \[someone\] went and reported it to the Buddha. The Buddha told the monks: ‘From this day forward, the karman of the threefold declaration is terminated; I permit the full ordination to be conferred through the formal motion and three announcements before ten monks.’ The Abhidharmakośa, Nyāyānusāra (fascicle thirty-seven), and Samayapradīpikā enumerate ten modes of obtaining the precepts, which are identical to these ten modes of obtaining the precepts in the Daśa-bhāṇavāra-mātṛkā: 1. spontaneous ordination, 2. seeing the truth, 3. question and answer, 4. the Three Refuges, 5. self-vow (namely, Mahākāśyapa), 6. assembly of five, 7. assembly of ten, 8. the eight heavy dharmas, 9. sending a messenger, 10. the two assemblies. This means that among nuns, there was no 'Come, monk' (ehibhikṣuka), because after ‘Come, monk’ they were further conferred ordination. If according to the Dharmaguptaka school, the Cāturvargīya-vinaya lists: 1. ‘Come, monk’, 2. the supreme dharma—namely, becoming an aśaikṣa and realizing cessation with remainder is called the supreme dharma, whereupon one immediately obtains the precepts; as the Cāturvargīya-vinaya states: ‘If one cultivates the path and realizes the fruit of arhatship, that is called going forth and receiving the full precepts’ (whereas scriptures that speak of arhat śrāmaṇeras do not belong to our school’s tradition)—3. the Three Refuges, 4. the eight respects, 5. karman. What this means is that spontaneous ordination is subsumed under the supreme dharma, seeing the truth is subsumed under ‘Come, monk’, question and answer is subsumed under karman, and trusting the Buddha as the Great Teacher is subsumed under ‘Come, monk’. Moreover, since the schools differ, there is no need to harmonize them. If according to the Mahāsāṃghika-vinaya: > — English (machine translation) (machine translation) ### [1.3.3](https://indike.org/pramana/in.bauddha.taisho.2797.1.3.3) 四種受具足法。 自覺具足。 二善來。 三十眾。 如律云。 和上十眾內不名受具。 合十一人。 四分但言十眾。 和上在中。 四五眾。 若依化地部五分律有五種受具足。 一自然。 二善來。 三三歸。 四八不可越。 五羯磨。 又毘尼母論云。 比丘有五種受具。 一善來。 二三語。 謂三歸。 三白四羯磨。 四佛勅聽受具。 謂善問答也。 五上受具。 謂阿羅漢果名上受具。 比丘尼亦有五種受具。 一隨師教行。 謂受八敬法。 二白四羯磨。 三遣使（如前）四善來。 五上受具能成就。 不作一切諸惡。 又薩婆多論第二云。 凡七種受戒者。 見道受戒。 二善來得戒。 三者三語得戒。 四者三歸受戒。 五者自誓受戒。 六者八法受戒。 七者白四羯磨。 於七種中見諦得戒。 唯五人得。 餘更無得者。 善來得戒。 三語三師。 佛在世得滅後不得自誓。 唯大迦葉一人得。 更無得者。 八法受戒。 唯大愛道一人得更無得者。 白四羯磨戒。 佛在世得滅後亦得。 如是七種得者。 問答廣釋。 具如彼說。 今依大乘十種得戒中。 除自然得。 餘同一切有部。 今大乘中無自然得戒。 謂。 佛世尊。 曾於三大無數劫中。 具足三種清淨律儀。 非今日得。 若大獨覺。 雖今已得阿羅漢。 而未得具戒。 以未受故。 如餘阿羅漢沙彌。 此亦如是。 故瑜伽論五十三說。 或復有一。 唯自然受。 除苾芻律儀。 何以故。 由苾芻律儀非一切堪受故。 若苾芻律儀非要從他受者。 若堪出家。 若不堪出家。 但欲出家者。 便應一切隨其所欲自然出家。 如是聖教便無軌範。 又釋大獨覺有自然得戒。 而論說言苾芻律儀。 無自然者。 多分而說。 唯大獨覺有自然得戒。 餘必無故。 所餘九種皆名從他得。 要待他力而得戒故。 如薩婆多論云。 問。 七種戒。 幾種他得。 幾種目得。 答。 六從他得。 一須分別見諦得戒。 以根本而言。 以佛說法故。 證得聖諦。 名從他得。 自以忍智。 明照真諦。 而得具戒。 即名自得。 准此論文。 唯除獨覺。 自餘皆從他得。 第二得戒緣者。 有通有別。 通緣者。 謂二圓滿。 是為通緣。 一自圓滿。 二他圓滿。 自圓滿者。 復有五種。 一善得人身。 謂。 成就男得或得女根。 二生於中國。 三諸根具足。 四勝處淨信。 謂於如來及毘奈耶得淨信心。 五離諸業障。 謂能遠離五無間業等。 他圓滿者。 復有五種。 一諸佛出世。 二說正法教。 三法教久住。 四法住隨轉。 謂證正法者。 即如所證隨轉隨順教授教誡。 五他所哀愍。 他謂施主。 彼於行者起哀愍心惠施資具。 具女瑜伽二十一。 第二別緣者。 若依四分。 具四緣得戒。 一羯磨者。 謂比丘受大戒僧數滿足。 二白四羯磨成就教法緣。 三得處所者。 結界成就。 四住比丘法中者。 年滿二十。 身無遮難。 又毘尼母第二云。 復有五處白四羯磨受戒滿足。 一和上。 二阿闍梨。 三眾僧具足。 四性調順。 五諸根具足。 無諸障礙。 是名五處受戒具足。 今依大乘。 未見成文。 而理言足同。 四分律意。 身無遮難者。 如瑜伽論五十三說。 問。 由幾因緣。 雖樂欲受苾芻律儀。 而不應授。 答。 毘有六因。 一意樂損害。 二依止損害。 三男形損害。 四白法損害。 五繫屬於他。 六為護他故。 具說如彼。 問。 善等三性心何心發戒。 答。 三性心中皆能得戒。 以具緣故。 如薩婆多論第一云。 問。 為善心中得戒。 為不善心中得戒。 為無記心得戒。 為無心中得戒。 答。 一切盡得。 問。 善心得戒其義可見。 不善無記心云何得戒。 答。 且如有一先起善心起身語表業白四羯磨時。 或起貪等。 或無記心。 於此心中成就戒色。 其義云何。 > \[There are\] four ways of receiving the full ordination: \[1\] full ordination by self-awakening; 2, 'Come, \[monk\]!' (ehibhikṣuka); 3, by a quorum of ten monks—as the Vinaya states: 'If the upādhyāya is not counted within the ten monks, they make eleven in all,' whereas the Dharmaguptaka Vinaya merely says 'ten monks' with the upādhyāya counted among them; 4, by a quorum of five monks. According to the Mahīśāsaka Five-Part Vinaya (Pañcavargika-vinaya), there are five kinds of receiving full ordination: 1, spontaneous ordination; 2, 'Come, \[monk\]!'; 3, the three refuges; 4, the eight不可越 \[eight principles of non-transgression, i.e., gurudharmas\]; and 5, by karman. Furthermore, the Vinayamātṛkā Śāstra states: 'For bhikṣus there are five kinds of receiving full ordination: 1, "Come, \[monk\]!"; 2, by the threefold speech, namely the three refuges; 3, by a formal act with one motion and three announcements (jñapti-caturtha-karman); 4, by the Buddha's command permitting full ordination, namely skillful questioning and answering; 5, by supreme reception of full ordination, namely the fruit of arhatship is called the supreme reception of full ordination. For bhikṣuṇīs there are also five kinds of receiving full ordination: 1, practicing in accordance with the teacher's instruction, namely receiving the eight gurudharmas; 2, by a jñapti-caturtha-karman; 3, by sending a messenger (as discussed previously); 4, "Come, \[monk\]!"; 5, supreme reception of full ordination that is able to achieve completion, not committing any of all evils.' Furthermore, the Sarvāstivāda-vinaya-vibhāṣā, Fascicle Two, states: 'Generally there are seven kinds of receiving the precepts: \[1\] receiving the precepts by darśana-mārga; 2, obtaining the precepts by "Come, \[monk\]!"; 3, obtaining the precepts by the threefold speech; 4, receiving the precepts by the three refuges; 5, receiving the precepts by self-vow; 6, receiving the precepts by the eight dharmas; 7, by a jñapti-caturtha-karman. Among these seven kinds, obtaining the precepts by seeing the truth was obtained by only five persons; none other ever obtained it. Obtaining the precepts by "Come, \[monk\]!", the threefold speech, and the three masters was obtained when the Buddha was in the world; it cannot be obtained after his passing. Receiving by self-vow was obtained solely by Mahākāśyapa alone; none other ever obtained it. Receiving the precepts by the eight dharmas was obtained solely by Mahāprajāpatī alone; none other ever obtained it. The precept by a jñapti-caturtha-karman was obtained when the Buddha was in the world and can also be obtained after his passing.' The detailed explanation of questions and answers regarding these seven kinds of attainers is fully set forth in that text. Now, relying on the Mahāyāna, among the ten kinds of obtaining the precepts, except for spontaneous ordination, the rest are identical to the Sarvāstivāda school. In the Mahāyāna today, there is no spontaneous ordination. That is to say, the Buddha, the World-Honoured One, had already perfected the three kinds of pure restraints over three great incalculable eons; he did not obtain them today. As for the great pratyekabuddha, although he has now attained arhatship, he has not yet obtained the full ordination, because he has not formally received them; just like other arhat novices (śrāmaṇera), he too is like this. Therefore, the Yogācārabhūmi, Fascicle 53, states: 'Or further, there may be one who receives only spontaneously, except for the bhikṣu restraint. Why is this? Because the bhikṣu restraint cannot be received by everyone. If the bhikṣu restraint did not require being received from another, then whether one were capable of going forth or incapable of going forth, anyone who simply desired to go forth would all naturally go forth according to their own desire. In that case, the holy teaching would have no standard of conduct.' Another explanation is: the great pratyekabuddha does have spontaneous ordination, and when the treatise says that the bhikṣu restraint has no spontaneous ordination, it is speaking for the most part; only the great pratyekabuddha has spontaneous ordination, while others definitely do not. The remaining nine kinds are all called 'obtained from another', because they must depend upon the power of another to obtain the precepts. As the Sarvāstivāda-vinaya-vibhāṣā says: 'Question: Among the seven kinds of precepts, how many are obtained from another, and how many are obtained by oneself? Answer: Six are obtained from another; one must be distinguished. Regarding obtaining the precepts by seeing the truth: fundamentally speaking, because the Buddha preached the Dharma, one realized the noble truths—this is called obtaining from another; yet by one's own patience and wisdom, one clearly illuminated the true truth and thus obtained the full ordination—this is called obtaining by oneself.' According to this treatise passage, with the sole exception of the pratyekabuddha, all the rest are obtained from another. Second, regarding the conditions for obtaining the precepts: there are general conditions and specific conditions. General conditions refer to the two perfections; these are the general conditions. First is self-perfection; second is other-perfection. Self-perfection further comprises five kinds: 1, properly obtaining a human body, that is, possessing male faculties or female faculties; 2, being born in a central land; 3, having all sense faculties intact; 4, pure faith in the supreme locus, that is, obtaining pure faith in the Tathāgata and the Vinaya; 5, being free from karmic hindrances, that is, being able to avoid the five uninterrupted sins and the like. Other-perfection further comprises five kinds: 1, the appearance of Buddhas in the world; 2, the preaching of the correct Dharma teaching; 3, the long abiding of the Dharma teaching; 4, the accordant turning with the abiding Dharma, that is, those who have realized the correct Dharma accordantly turn, conform, instruct, and admonish according to what they have realized; 5, being pitied by others, 'others' meaning donors who give rise to a mind of pity toward the practitioner and bestow requisites. These are detailed in Yogācārabhūmi, Fascicle 21. Second, regarding the specific conditions: according to the Dharmaguptaka, possessing four conditions constitutes obtaining the precepts: 1, the karman, meaning the number of monks is sufficient for the monk receiving the great precepts; 2, the condition of the teaching, where the jñapti-caturtha-karman is accomplished; 3, the locus, where the boundary (sīmā) is accomplished; 4, being established in the status of a monk, being full twenty years of age and having no impediments or obstacles in body. Furthermore, the Vinayamātṛkā, Fascicle Two, states: 'There are further five loci in which the reception of the precepts by jñapti-caturtha-karman is fully satisfied: 1, the upādhyāya; 2, the ācārya; 3, the full quorum of the Saṅgha; 4, a tame and compliant disposition; 5, all sense faculties being complete and free from all obstacles. These are called the five loci where receiving the precepts is fully satisfied.' Now, relying on the Mahāyāna: although no explicit text has been seen, in principle it is entirely identical with the Dharmaguptaka Vinaya's meaning. Regarding 'having no impediments or obstacles in body', as the Yogācārabhūmi, Fascicle 53, states: 'Question: Due to how many causes and conditions, although one wishes and desires to receive the bhikṣu restraint, should it not be conferred? Answer: There are six causes: 1, impairment of inclination; 2, impairment of support; 3, impairment of male physical form; 4, impairment of pure dharmas; 5, being bound to another; 6, for the sake of protecting others.' It is fully stated as in that text. Question: Among the minds of the three natures—virtuous and so forth—from which mind do the precepts arise? Answer: The precepts can be obtained within minds of all three natures, because the conditions are complete. As the Sarvāstivāda-vinaya-vibhāṣā, Fascicle One, states: 'Question: Are the precepts obtained in a virtuous mind, in an unvirtuous mind, in an indeterminate (avyākṛta) mind, or in a mindless state? Answer: They are obtained in all of them. Question: That the precepts are obtained in a virtuous mind is understandable; how are the precepts obtained in an unvirtuous or indeterminate mind? Answer: Take the case where someone initially arouses a virtuous mind to initiate bodily and vocal vijñapti-karman, but at the time of the jñapti-caturtha-karman, greed and the like arise, or an indeterminate mind arises; in this mind the form of the precepts is accomplished. What is the meaning of this?' > — English (machine translation) (machine translation) ### [1.3.4](https://indike.org/pramana/in.bauddha.taisho.2797.1.3.4) 今依大乘。 近因等起心相應思上假立表業。 此相應思熏成種子。 第三羯磨時。 雖住不善無記之心。 而由具緣力。 今彼思種功能增長。 依此思種假立無表名為得戒。 問。 既起不善心。 云何善種而得增長。 答。 由具緣力故。 而得增長。 問。 若自相續緣可言具緣增自種。 具緣他所成自種不能長。 答。 自種不託緣。 應言不增長自種。 託緣生緣他增自種。 問。 自種託緣他生緣增自種。 亦可解。 或他緣起他解除自惑。 答。 斷惑遣自迷他解不能斷起戒。 要託緣他緣得增長（云云）入無心時亦得戒者。 如不還沙彌欲受具戒。 具其衣鉢詣大眾所。 禮拜乞戒白四羯磨。 時入滅盡定前因等起思所熏種功能增長。 依此假立無表律儀。 所餘六眾得戒因緣。 隨其所應如理應思。 > Now, relying on the Mahāyāna: on the volition (cetanā) associated with the proximate motivating mind, vijñapti-karman is nominally established. This associated volition perfumes and forms seeds. At the time of the third karman proclamation, even though one abides in an unvirtuous or indeterminate mind, through the power of the complete conditions, the capacity of those volition seeds is caused to increase. In reliance on these volition seeds, avijñapti is nominally established and designated as 'obtaining the precepts'. Question: Since an unvirtuous mind has arisen, how can the virtuous seeds increase? Answer: Due to the power of the complete conditions, they are able to increase. Question: If it were conditions within one's own continuum, one could say that complete conditions increase one's own seeds; but when the complete conditions are accomplished by another, one's own seeds cannot increase. Answer: If one's own seeds did not rely on conditions, one should say they do not increase; but because one's own seeds arise depending on conditions, relying on another increases one's own seeds. Question: That one's own seeds depend on other conditions to arise and conditions increase one's own seeds is understandable. But can conditions arising from another, or another's understanding, remove one's own delusions? Answer: Severing delusion expels one's own confusion; another's understanding cannot sever it. But arising the precepts must depend on conditions; by conditions from another they are able to increase (and so on). As for also obtaining the precepts when entering a mindless state: for example, a non-returner (anāgāmin) novice who wishes to receive the full ordination, having equipped his robes and bowl, approaches the great assembly, bows, and requests the precepts. At the time of the jñapti-caturtha-karman, he enters the absorption of cessation (nirodhasamāpatti). The capacity of the seeds perfumed by the volition of the prior motivating cause increases. In reliance on this, the avijñapti restraint is nominally established. The causes and conditions for obtaining the precepts for the remaining six assemblies should be contemplated appropriately according to principle. > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2797~en-mt.1.3.1) — English, machine translation ## Linked texts (1) - [瑜伽師地論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.yogacarabhumi*zh-xuanzang.53.35) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2797.1.3](https://indike.org/pramana/in.bauddha.taisho.2797.1.3) · Pramāṇa