四分戒本疏卷第一
Commentary on the Four-Part Pratimoksha, Scroll 1
凡欲開發經題。先作三門分別。後乃隨文解釋。言三門者。第一舉宗攝教旨歸。第二知教旨歸第三正釋戒經題目。言舉宗攝教者。聖教雖眾略有三種。一修多羅藏。二毘尼藏。三阿毘達磨藏。言修陀羅者。所謂諸經。言毘尼者。謂諸戒律。言阿毘曇者。即是諸論。今此戒本三藏之中。乃是第二毘尼藏攝。言知教旨歸者。此戒所言為以義通論兼詮定惠。故四分律云。何名增戒學。所謂增戒增心增惠。是名增戒學。良以止作俱戒故爾。今以宗求唯戒學分別。就此戒學兩料簡 第一受戒法門。第 隨戒行相。言受戒者。創發要期。斷惡修善。建志成就。納法在心目之為受。言隨戒者。受興於前持心後起義順受體 說之為隨。就受隨二門各開為兩。謂受門二者。為障戒法有為不能孤起。藉因託緣然後方發。故明能發之緣。既有其緣必有所得故。次第二所發戒體。言受緣者。寔以位階聖凡報殊男女託緣不同。四分律辨五種受戒。一曰善來。二稱上法。三名三歸。四曰八教。五曰羯磨。斯之五名備如常釋。第二言受體者。撮要而論不出二種。一曰作戒。二無作戒。言作戒者。方便身口造趣營為。稱之為作。二無作者。一發續現四心三性始末。恒有不藉緣。辯字曰無作。斯之二種俱有懸防。同稱為戒。若也作戒以色為體。言無作戒非色非心第二次辯隨戒二門者。第一專精不犯。第二犯已能悔。言專精者。上行之流。一往順教惡離善行。稱曰專精。但持有二。一明止持。二明作持。言止持者。念智捨等謹護身□造諸惡。稱之為止。止而無違順受之潔故曰止持。言作持者。奉順聖教。作法作事對事作法。稱之為作。作而順受故號作持。第二犯已能悔者。不謹之人放縱身口違禁興過。不修善行污本所受。名之為犯。慚愧追謝還令復本。亦名為持。雖非一往善成然亦毀而還復。第二白法故名犯。已能懺悔持。然犯有二。一者作犯。現違聖教廣造諸過。稱為作犯。二者止犯。不准教奉修止而有違。故名止犯。對斯二犯悔而還復。並稱為持。上來已辨教之宗旨。其唯受隨若無其受則行無所起。以有受故眾行得生。若無隨行便有戒羸等失。以有隨故令受光潔。故地持云。此二種戒攝受無量諸餘淨戒。是故須受隨二法 就受門中廣釋緣體。先明受緣。後辯受體。言受緣者。八門解義。第一釋名。第二解義總別。第三能秉教人師徒位別。第四教所被者。聖凡不等。第五藉緣多少。第六辨此諸緣發戒時節。第七受持頓漸。第八校量勝劣 第一釋名者。諸部立名多少不定。或立四受言無上法。或立六受取律中八比丘內。自稱比丘。是自誓受戒不然之義。今約四分定立五受。言五受者。謂善來．上法．三歸．八敬．羯磨等是。言善來者。此人宿殖妙因道根深。後聞佛說法契。謂初果深厭生死悕求出家。佛言。善來比丘即發戒品故曰善來。亦可此等諸人深厭生死悕求出家。佛命善來即發具足故曰善來。言上法者。性定之理超出相。有物莫能加故稱上法。無欲迦葉修道進德。惑盡解滿會增上法而發具戒。故曰上法。亦可盡無生智起出學表會而得戒故曰上法。故母經中建立善根上受具足。言三歸者。此等諸人未感如來玄悟見道。但說託小聖諸阿羅漢等。以為良緣之深厭三有悕求出家。母云。諸羅漢等教令剃頭染衣。憑仗三寶歸依心成即發具足。故曰三歸。之名三語。言八敬者。佛抑女人不聽在道。波闍聞之生厭離。遂自剃頭倚立祇桓。阿難見已為其三請。如來遙宣敬法。阿難傳授。愛道聞之。尊斯八法作奉行之意即發具足。故曰八敬。言羯磨者。斯等人輩要假強緣。扶彼弱因方能發戒緣。彼僧眾羯磨言下而發戒品隱其能秉就所秉彰名。故曰羯磨受戒。此五受法得名有四。善來體境。善謂行者求戒心。來是聖教。故惑可讚嘆受名有心受戒。佛言善來故爾。上法從境又可當體受。受名建立。善根上受具足故。謂盡無生智歸敬二受。約境就心。羯磨從教。亦可功德。謂名辯事故 第二總別。四受是別。羯磨是總。以從遠緣彰名。或四或六。而羯磨統收故說為總 問。羯磨受戒既有四緣。何故獨彰羯磨。餘不彰名者何。一釋云。從餘緣彰名乃有多種。今且隱別就通以彰名羯磨。何足為妨 第三秉人多論判言。見諦自得。餘六從他。彼對七受釋故。今類彼論以判此五遠而言之。盡從佛受。以佛出世有是法故。若以義推。上法得戒名為自受。餘之四種是從他得。云何上法名為自受。論云。以根本而言。由佛說法得證無漏發於具足。名從佛受。以義而推。自以盡智明明現前而得具戒。又名自得不從他受。故心論云。若法者佛五比丘受師等。若爾何故論云從他教得。答。此據遠因而說。善來八敬是佛所秉名從佛受。三歸羯磨弟子所是從弟子言敬下得 第四所被分別。四分律辨善來受戒局在聖位。故律中云。見法得法得果證已去得無漏解。厭心出家。至順之極。方應善來發具足戒。內凡已還想心所聞。非至順之極。故闕不度。又上法受者。要第四果以其或盡解滿故爾。三歸八敬內凡已上。是以多論此二受法不羸不捨。故知內凡已去。言羯磨受者。始興為凡。一興已後三人通被。如涅槃經淨行梵志得初果。已羯磨為受。四分律中蓮花色尼亦同此例 第五藉緣多少。善來受戒具。四緣得一證初果。文言。見法得法已前有出家善心。文言。欲於如來法中修梵行故三假對佛形。文云。前白佛言。四假佛教。謂聖命善來上法受戒具三緣發。一假佛教授。如見論說。二有祈戒心。是以餘文羅漢沙彌無出家意故。但得其果明須有心。三得無漏空解。謂盡智現前即得具戒。三語受戒亦具三緣。一假弟子形對法羅漢。二假弟子教。謂受三歸言辭無缺。三歸依心成領前歸依故能得戒。八敬受戒具四緣發。一假佛八敬之教。二假弟子形。三弟子教。謂口宣八敬四奉行之意故。愛道自陳。我等頂受。羯磨受戒具足四緣。如律所說。一僧數滿足緣。二教法成就緣。三結界成就緣。四身無遮難緣。若具此四是大比丘得成戒本。犯戒之人四中若闕非大比丘。順此四方成比丘 問。善來等受以心為緣。羯磨一受何故不爾 答。羯磨非不有心。以假外緣作法。從強以辨故沒因名。又可羯磨四心俱得。恐濫不辨心緣。又准母論。四以心為緣。羯磨一受雖文不列。要亦須心故。律文眠睡狂等不得戒故 第六得戒時節。善來受者。唱善來竟即發具足。故律云。乃至得盡。若原上法受戒盡智現前時得。以小乘分齊羅漢梵行已立。自然戒淨故更不從他受戒 問。此上法得者得作無作不 答。以非作法但得無作 問。既非作戒。何因得發無作戒者 答。以非學為故無其作。以道力故得無作戒。三歸受戒第三語竟即發具戒。八敬受戒說第八訖即得戒品。羯磨一受羯磨竟便發具戒。諸論大同 第七受捨漸頓。先明受漸頓。羯磨一受亦漸亦頓。餘之四受頓而非漸。漸頓如何。羯磨漸頓先受五戒 次受十戒。後受具戒。是名為漸。若不受五十。直受具戒得三種戒。說之為頓 問。若一時受得三種戒者。何須漸受 答。染習佛法必須次第。先受五戒以自調伏。信樂漸增。次受十戒善心轉深。次受具戒。如是次第得佛法味。好樂堅固可退敗不失次第不破威儀。如遊大海漸漸深入。一時受者既失次第又彼威儀。故須漸受 問。一時頓受得三戒者。其無作體為一為三 答。但發具戒一無作體更無餘二無作之體 若爾便是一戒如何言三 答。比丘受得防殺無作。與沙彌俗人同戒者。其實體一。是以多論家據其體。望三人始終位別言得三戒。理實無三 問。所以知但一無三答。即此論文解次第受中。俗人下品五戒。次中品心受沙彌戒前五戒。仍本下品。五戒外發方為中品。上品心受具本前二品。仍猶下中五十外發始為上品。據斯二驗次第漸受。三時心別同戒無作不發三。豈況一人時受者而得有三。故知漸次望位別作三。非體有三亦可。心論云。一切因一切支得三戒者。三時漸受。受既時別。重發無作有三體故。若論頓受。受既一時。方可名為望位為三 非體有三 次解捨之漸頓。若望四受受捨俱頓。羯磨捨受並含漸頓。為但羯磨一受。受制局漸捨兼漸頓 問。羯磨頓受既得三戒。捨時云何 答。義含漸頓。若也要心三戒俱捨則頓失三。是名頓捨。若言我作沙彌但捨具戒。言作優婆塞者又捨十戒。又言我三歸人方捨五戒名為漸頓 問。受之與捨俱頓並漸。或以漸受頓捨。此三可爾。若本頓受但得具戒。一無作體云何漸捨。若得漸捨便成三體。如何言一 答。比丘一時受防殺。無作通沙彌俗人共有防非。是故捨時要心捨。具不捨十戒。若與沙彌戒同隨心則在。故律文言。我作沙彌以十對五義亦同爾。故言。我作優婆塞。是以論說據體通三人共用義。故望位說三。非體有三。如此釋時頓受漸捨義亦無防。故多六譬如樹葉。夏青黃冬時則白。豈體有殊。隨時異故樹葉色異。而始終一葉。戒亦如是。常是一戒隨位異。是以羯磨一受。受捨俱頓並漸。善來等四唯頓非漸。以無作法捨故 第八優劣如多論說。若就災患有無。四受是勝。羯磨為劣。若取任持佛法利益寬長。羯磨一勝。餘四受劣。言四勝一劣者。羯磨受者內實凡夫。福得淺薄感得此戒。多諸災患容有厭上忻下。奉持心劣。令戒有羸。餘四受法內凡已去。理解心中受得斯戒。持心堅固。肥而不羸。二者羯磨凡夫容有不樂道法捨本所受。餘四受法樂道情慇理無退捨。三者羯磨容有轉為二形。餘四受法復無此變。四者羯磨受人或起邪見斷捨善根。餘四理解不斷善根。羯磨一受或有上四故稱為劣。餘四受法無前過非。是以名勝。此對始興。若聖人受亦是其勝。言一勝四劣者。羯磨一受乃具六義。一是時長。謂通現未。二安遍三方。除欝單曰報兼男女。四位該凡聖。五所被無數。六多坐作法。以斯諸義佛法始終。以白四羯磨為宗本。能繼續三寶作無邊利益。有任持之功莫大羯磨。故說為勝。餘四受中善來一受終盡雙林。自外三受中間即止。又局閻浮不該餘二。凡聖位差報局男女。對前六義互各𨷂少。紹繼功徵故稱四劣。發戒緣竟 第二次辨受體。於中四門料簡。第一釋名出體二戒先後。第二受隨同異。第三辨發戒緣。第四所發多少 第一言釋名者。戒相雖眾義要二種。一曰作戒。二無作戒。先釋別名作與無作。次解通名所目之戒。言作者謂方便身口起動造作。稱之為作。故心論云。作者身動方便。言無作者身動滅已與餘識俱彼法隨生。名為無作。如善受戒。穢污無記心現在前善戒隨生。惡戒亦爾。次釋通名戒者。此作無作俱有懸防。咸稱為戒。依善生經通有五名。一名為制。制斷一切諸不善故名之為戒。又名迮隘。雖有諸惡性不容受故名戒。又名清涼。遮熱煩惱令不入故。又名為上。能上天堂至無上道。又名學。調伏心智故名戒。此之五咸是義用釋名。是故從用立名。稱之為戒。然於五中迮隘清涼是義名。餘三用名 問。何故得知有作無作 答。諸論廣明二種戒體。一如心論。第三羯磨剎那作及無作根本業道。又云。身口作前二有對。身口無作俱不可見無對。二多論云。初念戒有身口教及無教。第二念唯有無教無有有教。十住毘婆娑云。律義善根有其二種。一者有作。二者無作。作者是色無作非色非心。以斯文故明知戒有二種 問。何須作無作者 答。若無其作無作無所從生。若無無作不可一形防非。故須兩戒 此位言耳。如上法得戒。以道力故得無作戒 次辨戒體。若依多論。作無作戒並是色法為體。此義可謂六種分別。一有為無為分別。二戒俱是有為法聚非三無為故。第二有為中三聚分別。作無作戒並色法為體。心及四相不相應法。是其戒因故。論云作及無作假色。是分別色陰。第三色聚中三色分別。一可見有對色。謂五根四坐。三不可見無對色。謂法入中無作。若言作戒前二色收。無作戒者第三色攝故。伽心二論云。身作可見有對。口作不可見有對。身口無作俱不可見無對。論其身作前二色中唯色入攝。口作戒者是聲入收。非餘八色其二無作並法入攝。此作無作俱是色陰。第四就色聲中報方便分別。色雖通報及方便。然身作是方便非報。故心論云。作者身動身方便。口作唯方便。以聲非報法故。身口二無作非報非方便。第五三性分別。身口色聲是善非餘兩。故心論云。以清淨心動身口名善作等。即向初色有二十種。前十二唯無記。後八高下長短方圓正不正。通三性局取善邊。身作戒體。三聲之中謂除第二因。不受四大聲如風零等。唯無記故。就初因受四大聲。第三因俱聲。此二通三性中亦取善聲邊為口作體。汎論身口無作通於二性。今論戒故是善性攝。第六始終分別。此善作中通於終始不取始。謂始從請師終至羯磨。未竟要心。未熟善而非戒。第三羯磨一剎那。須要其心滿思願成就善。而是戒故局取終。然依得宗無作之戒。定用非色非心為體。作戒者取文不定。或有取文色心為體。故論文言。業者非直音聲。要以心力助成。故知身業亦名以心力助成。明知二業色入為體。又引論文以心為體。是故論言。離心無思無身口業。故知二業用心為體。又假色為身口業體。故論云。身口業依止。四大意業依心。若身口業非四大為體。性者意業依心亦不應。以心為體 然意業依心故。即說意業用心為體。故知身業以四大動為業。業無別體。即用四大作體。口業者四大相繫於中出聲。聲成音曲有所表彰。以為字句為口作業。業無別體。用聲作體。是以論云。是法名聲性。法入所攝。故以遠從四大即聲成。故用聲為體。身業近依四大故。即用所依止為體。次明二戒先後。依心論說。似一時得故 文言。第三一念作無作根本業道。又多云。初念戒者教無教後次第生。第二念戒但有無教無有有教。故知一時然無作。三時有非戒者。一者因時無作。但是作俱是非全戒體。二身是果時無作。無作有二。一是作俱。二是形俱。形俱一種方是戒體。三謂果後唯局形俱。此是戒體。以其果時有形俱故明一時得。若依此宗。以先後發。故實云。問。齊何名為無作。答。第二念須名為無作。以作戒為初念故。名無作為第二念。唯羯磨竟所有無作是茲戒體。前二時中位是能俱所攝。又善生經方便心異作時心異眾緣和合得名為作。以作因緣發生無作。作已過去唯有無作。其心雖在惡無記中。本所作業不名漏失授。斯次辨明先後發。第二受隨同異昔解受隨義一。譬如一楯能擇眾敵為破斯義。故立此受隨二法並作無作。先解無作有其七種。一道共無作。二定共無作。三形俱。四要期。如日夜及處中要期等。五隨業無作。如隨戒無作及處中隨作業發者。是六事無作如塔寺橋船等。事在時念念發無作等。七隨用無作。即前事在有人用時復發無作者。是就此七中形俱定受要期通二。餘五定隨 次辨同異。受隨無作同義有三。謂名體義。異便有六。第一受中無作義均一品。隨中無作乃有優劣。言受中無作一品者。若本上品心受所發無作心增上故。戒亦上品。或容犯罪。或終至羅漢更無增減。以其酬本一品心故。中下心受義亦同然。三品各定故。言義均一品。隨中無作多品不定故優劣。對五篇辨此優劣者。若就根條初勝乃至五劣。若自分勝進五勝乃初劣。即應五篇次第之義。又可一一篇一一戒心有增微。事別不等即有九品之持。故隨無作有斯階降。第二總別受中無作發心。總斷一切惡意。於生非數頓得律儀。故稱為總。隨行無作次第漸成不可頓起。故名為別。第三懸對受中無作懸有防非。未即有行。隨中無作對事防非。行成晈潔 問。懸未有非對即隨行受有何用 答。若無其受隨不成。隨以共成一治故。第四長短。受是形俱。說以為長。隨行無作從修行發非形俱。故目之為短。第五有無者受中無作通三體唯善。隨無作者體非二性亦不通兩。此據尅性分別。受隨俱善。餘二並狹。今約有無通不通。受是形具。通在餘二性中。故說為寬。隨是作俱。等局善性中。所以言狹。此就一心自作為言。若先後心及以教人。餘二性中隨亦通有如教相所詮。犯不犯中亦同此狹。故犯行中無不犯行。若通就先後心及教人。犯行中亦有不犯行。此即受隨俱寬。作解者然須約以為三。若局善性俱狹。受隨同善性故。若隨人等俱寬。以分通三性故。若以自作隨行對受分別。方有寬狹。此准多論有四五不同。若實依論不別寬狹長短。然後受中無作定是長寬。隨無作者具於二種。以道無作寬長爾。第六受是根本隨是根條次解二作同異。同義有五。謂名體義。寬狹長短等不同有四。一一品多品。二總別。三亦懸對。四根條。比說可知。既有此殊。豈同昔解受隨義 第三辨發戒緣者。若依薩婆多。別解脫戒唯約見在。以過未非眾生故。若准得宗。發戒之時不在過未心。得戒以非眾生故。現在相續心中發戒。以是眾生然受戒時。要須三世境上所有之惡皆作斷意方能發戒。還防三世境上非。所以然者。過去之境能生惡心故。論云。如人供養過去所尊是亦得福。律儀亦爾。未來之境亦生惡心故。須普緣總作斷意方能發戒。又若過未不發戒者。三世諸佛戒不齊等。以其諸佛戒品齊等故。三世以發戒也 問。戒防未非。毘尼殄已起。何故得言緣三世境發。還防三世非也 答。境雖過去非非過去等。以斯義故猶防未起非。是以須爾 第四發戒多少。諸戒雖眾不過二種。謂作無作。作已還去唯有無作。一形相續。此無作戒乃有多品。以所防之惡既有無量。戒寧是一。故多論云。於一切眾生數非眾生數而發律儀。言於眾生數者。上至非相下至阿鼻。可殺可誑不可誑等。一一眾生乃至如來。就根本而言不過有身口七惡。三因緣故。一貪故起七。二嗔故起七三癡故起七。三七二十一惡。對防此惡受戒之時。謂從無貪等三善根心各得身口七枝。合二十一種戒善。乃至三千大千一一眾生皆亦如是。若十戒五戒得十二種戒。故心多二論於一切眾生一切時戒不斷。或二十一種故。經云。眾生無邊戒亦戒邊。若非眾生數。乃至草木生種大地非法衣食等及一一罪處本受戒時。
To begin developing the scriptural title, we must first make three general distinctions, and only then explain the text itself. These three distinctions are: First, identifying the teachings from which it comes and their objective; second, understanding the objective of the teachings; and third, properly explaining the title of the precept scripture.
Regarding the first point, "identifying the teachings": although the sacred teachings are many, they can be summarized into three types: First, the Sutra Piṭaka (scriptures); second, the Vinaya Piṭaka (monastic discipline); third, the Abhidharma Piṭaka (philosophical treatises). The Sutra Piṭaka refers to the various scriptures. The Vinaya Piṭaka refers to the various codes of conduct. The Abhidharma Piṭaka refers to the various commentaries. This precept text, among the three baskets, belongs to the second: the Vinaya Piṭaka.
Regarding the second point, "understanding the objective": this precept text, when understood broadly, also encompasses both meditative concentration and wisdom. Therefore, the Four-Part Vinaya says, "What is called the training in higher virtue? It is the training in higher virtue, higher mind, and higher wisdom. That is called the training in higher virtue." Indeed, because it regulates both what to avoid and what to do, it is thus. Now, our focus is purely on the training in precepts for the sake of analysis.
Regarding this training in precepts, there are two aspects to examine: First, the Dharma-door of Receiving Precepts; Second, the Characteristics of Observing the Precepts.
* **Receiving Precepts:** This is the initial vow to break from evil and cultivate good, establishing the resolve to achieve this discipline. Taking the Dharma into the mind and heart is called "receiving." * **Observing Precepts:** Observing refers to upholding after the initial reception. The mind arises later, in accord with the received precept body; this is called "observing."
These two aspects, receiving and observing, each open into two parts. For receiving: it has two parts. Since the precepts cannot arise in isolation but depend on causes and conditions, we first clarify the conditions that can bring it about. Once these conditions exist, there must be something obtained, so second, we discuss the precept-body that is developed.
Regarding the conditions for receiving: they truly vary according to whether one is a saint or ordinary person, and according to gender differences. The Four-Part Vinaya identifies five types of receiving: first, the "Welcome" reception; second, the "Supreme Dharma" reception; third, the "Three Refuges" reception; fourth, the "Eightfold Respect" reception; fifth, the "Karma Procedure" reception. These five are fully explained as usual.
Regarding the received precept-body: in summary, it does not go beyond two types: first, the Active Precept; second, the Inactive Precept.
* **Active Precept:** This refers to the convenient actions of body and speech used to create and perform acts. This is called "active." * **Inactive Precept (Nisyanda):** Once developed, it continuously manifests through the four mental states (sensation, perception, formations, consciousness) and the three natures (wholesome, unwholesome, neutral), from beginning to end remaining constant. It does not exist through conventional causes; hence it is called "inactive."
Both of these have a preventive function and are equally called "precepts." If the active precept has form [color] as its substance, the inactive precept is said to be "neither form nor mind."
Next, we discuss the two aspects of Observing the Precepts: First, wholehearted and flawless observance; Second, repenting after a violation.
**1. Wholehearted and Flawless Observance:** Those of higher practice, from the start following the teaching, avoid evil and perform good; this is called "wholehearted observance." This holding of precepts has two types: * **Abstaining Observance:** This involves maintaining mindfulness, wisdom, and equanimity, carefully protecting the body and speech from creating any evil. This is called "abstaining." By abstaining and not violating, one follows the purity of the received precepts; hence it is called "abstaining observance." * **Active Observance:** This means respectfully following the sacred teachings, performing the methods and tasks appropriately. This is called "active." Being active and in accord with the precepts, it is called "active observance."
**2. Repenting After a Violation:** This refers to those who are careless, indulging body and speech in transgressions, creating faults, and defiling their original received precepts. This is called "violation." Through shame and remorse, seeking pardon to return to their original state, it is also called "holding the precepts." Although they have not been perfectly good from the start, they have destroyed [the violation] and returned. Because it is a method of purity, it is called "holding after repentance for violation."
Violation has two types: * **Active Violation:** Directly contradicting the sacred teachings by widely creating various faults; this is called "active violation." * **Abstaining Violation:** Not following the teaching's command to practice, failing in what should be done; this is called "abstaining violation."
Facing these two types of violation, repenting and returning to purity [the received precepts] is equally called "holding the precepts."
Thus far, we have explained the objective of the teachings. They are solely about Receiving and Observing. Without receiving, the practice would have no basis; because of receiving, many practices arise. Without Observing, there would be defects like weakening the precepts; because of Observing, the received precepts become radiant and pure. Hence the *Ground of the Bodhisattva* says, "These two types of precepts encompass countless other pure precepts. Therefore, the two Dharmas of receiving and observing are necessary."
Within the Door of Receiving, we will now broadly explain the Conditions and the Precept-Body. First, clarify the Conditions for Receiving; second, explain the Received Precept-Body.
**Regarding the Conditions for Receiving:** There are eight gates for understanding: 1. **Name Interpretation:** The schools vary on the number of types of receiving (ranging from four to six). Based on the Four-Part Vinaya, we establish five: Welcome, Supreme Dharma, Three Refuges, Eightfold Respect, and Karma Procedure. * **Welcome:** For those who, due to deep past good roots, upon hearing Buddha teach, instantly attain the fruit of Stream-entry and crave renunciation. The Buddha says, "Welcome, monk," and they immediately obtain full precepts. * **Supreme Dharma:** For those who, like Uruvela Kasyapa, cultivate the path, eliminate defilements, and awaken to the Supreme Dharma, thus obtaining the full precepts. * **Three Refuges:** For those who, not yet having experienced the Buddha's profound awakening, rely on small saints (Arhats). With deep renunciation, they take refuge in the Three Jewels and immediately obtain full precepts. * **Eightfold Respect:** For women seeking ordination. The Buddha promulgated the Eight Respects, which Ananda transmitted to Mahaprajapati. Hearing and vowing to uphold them, she immediately obtained full precepts. * **Karma Procedure:** This requires powerful external conditions (the Sangha assembly and the formal procedure) to trigger the precepts. Receiving the precepts from the formal proclamation of the Karma.
2. **General vs. Specific:** The first four types are specific, the Karma Procedure is general, as it encompasses them.
3. **Who Administers These?** Generally, from the Buddha (for Welcome, Eightfold Respect). The Supreme Dharma is a self-attainment through hearing the Buddha's teaching. The Three Refuges and Karma Procedure are received from disciples (monks/Arhats) as the immediate cause.
4. **Who Can Receive?** The Welcome reception is restricted to saints (attaining the fruit after hearing). The Supreme Dharma is for the fourth fruit (Arhatship). The Three Refuges and Eightfold Respect are for those in the higher stages prior to sainthood, and higher. The Karma Procedure applies to all, from ordinary people onward.
5. **Required Conditions:** Welcome requires four: attainment of the first fruit, renunciation mind, encountering the Buddha, and his summons. Supreme Dharma requires three: the Buddha's teaching, the mind seeking precepts, and attainment of the supramundane wisdom of cessation. Three Refuges requires three: an Arhat as teacher, the transmission of the refuge formula, and a sincere mind taking refuge. Eightfold Respect requires four: the Buddha's teaching on respect, an Arhat teacher, the recitation of the Eight Respects, and a mind of compliance. Karma Procedure requires four: a complete quorum of monks, a correct procedural teaching, a properly consecrated boundary, and the [novice] being free of obstructions.
6. **Timing of Receiving Precepts:** Instantaneous for the first four (e.g., at the end of the Karma recitation). The Karma Procedure requires the completion of the formal act.
7. **Gradual vs. Sudden Receiving/Shedding:** The Karma Procedure can be either gradual or sudden. The others are sudden only. * **Gradual:** First receiving the Five Precepts, then the Ten Precepts, then Full Precepts. * **Sudden:** Receiving Full Precepts directly, which simultaneously confers all three types. * Regarding Shedding (renouncing): Shedding can also be gradual (stating intent to reduce precept level) or sudden (renouncing all at once). The nature of the precept-body (its substance) is argued to be ultimately one, though labeled as multiple due to stages.
8. **Superiority/Inferiority:** * **Western Four (non-Karma) are Superior:** They are received by inner saints/pratyekabuddhas, developed in an undefiled state, resulting in a stable, cannot-be-lost precept. Fewer calamities. * **Karma Procedure is Inferior (initially):** Received by ordinary people with a defiled mind, liable to being lost, weakened, changed, or biased. * **Karma Procedure is Superior (in long-term benefit):** It is the foundation that perpetuates the Dharma for infinite time, across all worlds, for all worthy beings, through the formal Sangha act. It sustains the Triple Gem.
**Secondly, Discerning the Received Precept-Body:**
Four gates of analysis: 1. **Name and Substance:** The substance of the Active Precept is debated (form, or mind, or actions of body/speech). The Inactive Precept (the true Precept-Body) is definitively "neither form nor mind." The two precepts have an order of arising. 2. **Similarities and Differences between Received and Observed Precepts:** The Inactive Precept of Receiving is singular/uniform in quality, lifelong, and preventive of all future faults in general. The Inactive Precept of Observing comes in many grades, is temporary (created by each act of upholding), and responds to specific situations. 3. **The Causes for Developing Precepts:** Receiving requires a mind that encompasses all sentient and non-sentient beings in past, present, and future, with a vow to refrain from harming all. 4. **How Many Precepts Developed:** An infinite number, corresponding to every possible harmful action against all beings. In summary, 21 types of wholesome precepts (3 poisons x 7 body/speech actions) arise for each being, infinitely multiplied.