將講起戒差別即以十門
Ten Differences in Precepts
第一序名略解者起戒略五略五者何一善來者往植好因道根深厚尋教生解斷惑一輪道成初果深厭生死希求出家佛唱善來即發具戒如百年昔比丘言在僧祇二上法者無欲迦葉修道進德惑盡解滿會性空上法而發具戒三三語者稽德非遠不感大聖託彼小聖厭有求出剃髮染衣憑依三寶即發具戒四八敬者愛道女女中最利聞佛不聽女人出家特生厭離遂自剃髮染衣倚立祇桓阿難三請如來遙宣八敬之法付與阿難頂受尊教授於愛道愛道聞之遵此八法作奉行之意即發具戒五作業者根性最鈍非假勝緣扶彼勝因不能發戒思之可解此中有人不立上法得戒何者一無上法人二無上法教而四分云修道成羅漢即名出家受具足者此作業前成以羯磨度之將羅漢增於年不滿二十處而已又胎閏之疑皆是前故羅漢亦爾又解羅漢後成何者如律中言若數胎閏一切十四日布薩滿二十者即名得戒若不滿修道成羅漢亦得具戒故知有上法其五分童子迦葉亦可須引第五作業受中僧尼不同僧中有二一者十眾二者五眾中國邊地如次可知尼則有四一二十僧受二十僧受中邊如前三遣信受信言之下便發具戒故四十二受已曾嫁故問中國十人不言持律邊地五人言持律者何答汎解十人要四人善解羯磨六人足數故十人不言持律邊地開法要須五人皆是持律如伽論問如佛說邊地持律五人得受具足若有十人持律五人受戒開得不佛言得具戒與受者得罪因茲更問三事一問出罪開十人不二問受開白二不三問受戒人少懺悔即多解初問者即有四意一為不開惡受既難得理宜謹奉二為不損總體三若詣餘方懺悔不至有難亦滅四以開五人邊僧即多第二可解依明了論更有略羯磨疏中云善根轉薄須立和尚闍棃先問遮法後從大眾乞與唯說單白便得具戒四人即作不如廣羯磨善根非勝故盡白四說而尼無此也解第三問者受少懺悔多者受則創入情殷宜為生善懺即入久奢誕善心難生後為滅惡除業排惡故須二十遣信出罪亦同是釋問遣信受戒要須報還方始得戒殺盜不爾者答受戒是要期思願滿足為義殺盜損境為義故不相竝然即將此六受屬前四種以成十受但此六種莫不皆通作業隱別就通是故但存五種受戒廣如大疏。
**Section One: Brief Explanation of the First Category**
To understand the precepts, we begin with five categories. What are these five?
**1. "Welcome" (Shan Lai) Precepts** This applies to those who have planted good roots in past lives. Their spiritual foundation is deep. They study the teachings, gain understanding, and cut off delusions. In one sitting, they achieve the first fruit of enlightenment. Deeply weary of birth and death, they sincerely seek to leave the householder's life. When the Buddha says "Welcome," they immediately receive the full precepts. An example is a century-old monk mentioned in the Mulasarvastivada Vinaya.
**2. "Highest Dharma" (Shang Fa) Precepts** This applies to those like Mahakasyapa, who have no desires. They cultivate the path, advance in virtue, eliminate delusions, and perfect their understanding. Realizing the emptiness of inherent nature, they attain the Highest Dharma and thereby receive the full precepts.
**3. "Three Recitations" (San Yu) Precepts** This applies to those whose virtue is not yet profound, so they cannot directly sense the presence of a great sage. They rely on an intermediate sage. Weary of existence, they seek liberation. They shave their heads and dye their robes, taking refuge in the Three Jewels. Through this, they receive the full precepts.
**4. "Eight Reverent Principles" (Ba Jing) Precepts** This applies to Mahaprajapati, the foremost among women. Hearing that the Buddha did not allow women to become monastics, she grew deeply weary. She shaved her own head and dyed her own robes, standing at the entrance of Jetavana Monastery. After Ananda's three requests, the Buddha proclaimed the Eight Reverent Principles from afar. He entrusted them to Ananda, who respectfully received and transmitted this teaching to Mahaprajapati. Upon hearing this, she complied with the Eight Principles, acting with a determination to follow them, and thus received the full precepts.
**5. "Ritual Procedure" (Zuo Ye) Precepts** This applies to those with the dullest spiritual faculties. Without special, favorable conditions to support their positive potential, they cannot attain the precepts. This should be understood through reflection.
*Note*: Some sources do not include the "Highest Dharma" category as a separate method for receiving precepts. Why? The "Udana" mentions two types: one, the person of the Highest Dharma, and two, the teaching of the Highest Dharma. The Dharmaguptaka Vinaya says, "If one perfects the path and becomes an Arhat, it is called leaving home and receiving the full precepts." This means they received the precepts *before* undergoing the Ritual Procedure, and were then guided through the formal ceremony. However, an Arhat's age is regarded as being under twenty, which resolves certain questions, such as those concerning miscounting or extra months in the womb. The Arhat is also treated this way. Another interpretation is that one becomes an Arhat *after* receiving the precepts. For example, the Vinaya says, "If one counts the extra months, all Uposatha days fall on the fourteenth. If one is actually twenty, they are said to have received the precepts. If not yet twenty, but by cultivating the path one becomes an Arhat, they also attain the full precepts." Therefore, it is known that the "Highest Dharma" category exists. The story of the novice disciple Gavesin (who realized the fruit of a stream-enterer) can also be cited as support.
**Fifth Category: In the Ritual Procedure for receiving precepts**, the methods differ for monks and nuns.
**For monks**, there are two methods: 1) "Ten-Person Assembly" (used in central India) and 2) "Five-Person Assembly" (used in border regions). This is as explained above.
**For nuns**, there are four methods: 1) **Twenty-Person Assembly** (for receiving precepts) 2) **Twenty-Person Assembly** (central and border regions as above) 3) **Messenger Transmission** – The precepts are received when the messenger's message is delivered. 4) **Twelve Questions** – For previously married women.
*Question*: In central India, the ten-person rule doesn't mention requiring a "Vinaya-holder" (expert in monastic discipline). In border regions, the five-person rule explicitly requires one. Why? *Answer*: Generally, in a ten-person assembly, four experts in the precepts are needed for the ceremony, and the other six serve as a quorum. Therefore, it doesn't say all ten must be Vinaya-holders. In border regions, where practice is limited, all five must be Vinaya-holders, as stated in the Mahasamghika Vinaya.
*Question*: The Buddha said that in border regions, a quorum of five Vinaya-holders is needed to confer the precepts. If there is a ten-person assembly, but only five are Vinaya-holders, is it permissible to use a smaller quorum? *Answer*: The precepts are attained, but the officiant incurs a fault.
Because of this, further questions arise regarding three points: 1) For the release from penalties (parivasa, etc.), is a ten-person quorum allowed? 2) For conferring precepts, is the simple "One-Part Final Declaration" (Jnapati-dvitiyakarma) allowed? 3) If a quorum of precept-receivers is too small, can the confessional gathering be larger?
*Answer to the First Question*: This has four aspects: 1) It is not permitted for flawed ordinations, as proper procedure is still required. 2) It does not damage the essence of the precepts. 3) If confession is postponed, minor offenses may be purified. 4) It allows assemblies in border regions to operate, making confession more accessible.
*Answer to the Second Question*: According to the Vinaya-samuccaya, there is a "Simplified Procedure." A commentary says: "When good roots are shallow, a preceptor and instructor are still required. One first asks about obstacles, then requests ordination from the assembly. A simple declaration is sufficient. A quorum of four can confer precepts, but this is not as good as the complete procedure with full recitation." As for the Four-Part, it's for those whose good roots are not strong, but the Four-Part Full Declaration is still used. Nuns do not have this simplified method.
*Answer to the Third Question*: Precepts are received with fresh, sincere intention, which promotes virtue. Confession, which involves long-standing indolence, may not easily generate wholesome intention. To eliminate offenses and purify negative karma, a quorum of twenty is needed. The same reasoning applies to "Messenger Transmission" (for nuns), where the precepts are attained upon receiving the message, unlike killing or theft.
*Question*: Why, for precepts received by messenger, is the precept considered attained only when the response returns? For killing and theft, it is not so. *Answer*: Precepts are fulfilled through intention and vows. Killing and theft are based on harming others, which is fundamentally different. Therefore, these six methods can be subsumed under the previous four categories, making a total of ten ways to receive precepts. However, since all six involve a ritual procedure, only the five main categories are established, as explained in the comprehensive commentary.
第二僧尼通別者如婆論云七種受中六局一通五唯比丘一唯在尼作業通二五是比丘者善來自誓三歸見諦三悟是也為止誹謗故如來不以善來度女餘者可解摩夷云善來上法作業如此三受二眾通備如說五百女人善來出家是也撰集百緣云佛自面唱善來度尼皆得羅漢非唯一二賢愚云蓮華色尼佛唱善來度明了論有善來上法通尼四分亦有破結使尼理即通也三歸受戒不通尼者準經論驗尼無三歸得戒婆論云成道八十年已前三歸度人爾時尼未有心出家八年已後止三歸與羯磨度人所以不通問若不得及三歸教不得三歸度及善來教應善來度答今舉不及為彰不度正以未有心出家故此言不通者謂具戒三歸五八十等理即通尼婆論云佛成道十四年後以八敬度女人自此已後以其羯磨度其女人此不通僧思之可知若對時別者善來三語八敬此三局佛在世雖云付法藏中說阿難恒水度五百仙人唱言善來頓成羅漢果而不可依上法得戒亦通二時佛滅度後五百年中解脫堅固可無一人入羅漢果羯磨可解若論處者善來八敬局在閻浮以佛在此而成道故又此二種佛自秉故問若爾何故不遊三天下教化者答閻浮提人有四種別緣謂見佛聞法出家得道故東西二洲無見佛緣羯磨通三可知上法通者如來一代三天下中可無一人入阿羅漢果三語不通者如律中言汝等各各人間遊行不得二人相隨百一十人中無賓頭盧名以賓頭盧被擯東西天下始有佛法故鼻奈耶云佛語賓頭盧我今擯汝終身不得解脫涅槃不得住閻浮提時尊者受世尊擯已即歸僧牀取臥具於閻浮提沒出俱耶尼於彼夏坐多度弟子教化俗人大作佛事十誦亦爾唯言起僧房為異婆論云婆提亦因擯賓頭盧往大作佛事乃至有四部眾等北方是難地化所不及故五受俱無也。
Regarding the differences and commonalities between monks and nuns in the Second Ordination:
As stated in the *Abhidharma-vibhāṣā-śāstra*, among the seven types of ordination, six are limited to certain groups, while one is universal. Five are exclusively for monks, one exclusively for nuns, and the remaining one applies to both. The five exclusive to monks are: ordination through self-realization ("Ehi bhikkhu"), through the Triple Refuge, through insight into the Four Noble Truths, and the three types of understanding mentioned earlier. The reason the Tathāgata did not ordain women through the "Ehi bhikkhu" method was to avoid criticism and slander. The rest should be understood accordingly.
The *Mahāyāna-sūtra* states that the "Ehi bhikkhu" method belongs to the highest level of practice and works for both monastic communities. This is evident in the account of the five hundred women who received ordination through this method. According to the *Avadāna-śataka*, whenever the Buddha personally granted ordination with "Ehi bhikkhu," the nuns all attained Arhatship—not just one or two. The *Sūtra of the Wise and Foolish* tells of Bhikṣuṇī Utpalavarṇā, who was ordained by the Buddha with "Ehi bhikkhu." The *Vinaya* also mentions nuns who overcame their defilements through this method, which is universally applicable.
The Triple Refuge ordination does not apply to nuns. This is confirmed by the sūtras and treatises, which show that nuns never attained ordination through the Triple Refuge. The *Abhidharma-vibhāṣā-śāstra* states that for the first eighty years after the Buddha's enlightenment, the Triple Refuge was used to ordain people, but at that time, no women had yet aspired to the monastic life. After those eighty years, the Triple Refuge was discontinued in favor of the karmic ordination ceremony. Some may ask: if the Triple Refuge ordination was unavailable to them, why weren't they ordained through the "Ehi bhikkhu" method? The answer is that the original reason they weren't ordained was precisely that they hadn't yet developed the aspiration. So, when we say the Triple Refuge does not apply to nuns, we are referring to full ordination. The Triple Refuge for the five and eight precepts does, in principle, apply as well. According to the *Abhidharma-vibhāṣā-śāstra*, fourteen years after enlightenment, the Buddha established the Eight Heavy Rules to ordain women. From then on, the karma procedure was used to ordain women, which did not apply to monks. This should be clearly understood.
Regarding the time when these methods apply: the "Ehi bhikkhu," the Triple Refuge, and the Eight Heavy Rules are all practices that belong to the Buddha's lifetime. Although the *Âṭānāṭīya-sūtra* mentions that Ānanda ordained five hundred sages in the Ganges River by calling out "Ehi bhikkhu," and they instantly attained Arhatship, this account should not be taken as evidence. The highest level of ordination is also valid for both periods. Five hundred years after the Buddha's passing, in the age of "liberation through steadfast practice," not a single person attained Arhatship. The karma procedure, however, can still be used.
Regarding the places where these methods apply: the "Ehi bhikkhu" and the Eight Heavy Rules are confined to Jambudvīpa (this world), because the Buddha achieved enlightenment here. Additionally, these two methods were personally performed by the Buddha. One might ask: if so, why didn't the Buddha travel to the other three continents to teach? The answer is that the people of Jambudvīpa have four special advantages: they can see the Buddha, hear the Dharma, become monastics, and attain liberation. The eastern and western continents lack the conditions to see the Buddha. The karma procedure, however, applies to all three continents. The highest level of ordination also applies: throughout the Buddha's teachings, not a single person on the other three continents has attained Arhatship. The Triple Refuge does not, however, apply on other continents. The Vinaya says: "Go forth separately, do not travel in pairs." Among the one hundred and ten people mentioned, there is no name Piṇḍola, because from the western to the eastern continent, the Buddha's teachings begin to exist. The *Vinaya* adds: The Buddha told Piṇḍola, "I now exile you. You will never attain liberation or nirvāṇa in Jambudvīpa." In response, the venerable Piṇḍola took his bedding, departed from Jambudvīpa, appeared in Kāliṅga, spent the summer rains there, taught many disciples, and performed many Buddhist works among the laity. The *Daśa-vidyā* also says only that he built a monastery, with some variations. The *Abhidharma-vibhāṣā-śāstra* states that even due to Piṇḍola's exile, many Buddhist works were accomplished, including those for the fourfold assembly. The northern continent is a difficult place for teaching and transformation, and none of the five types apply there.
第三二覺得戒者若依僧祇如來果中得戒故彼律云佛在菩提樹下最後心中廓然大悟自覺好證是名具足若依婆論亦果得戒以自言不起此座而得漏盡漏盡之時果戒俱得若依五分因中得戒故彼律云二月八日夜半逾城乃至在一須摩那樹下剃髮著袈裟即言我今已獲具足不言受也善見亦因中得戒以寶衣易得麤布僧伽棃已被衣剃髮竟即言已獲具足四分無文若以義推缾沙王見菩薩著袈裟乞食爾時未成道故知因中得然此太子王宮非實生雙樹非實滅不可定言又解爾時未有佛法云何得袈裟剃髮者是首陀會天化作獵師令厭離也問戒本防非佛既惡盡何以戒為答戒是功德法若當無戒乃可惡盡功德不滿是故須耳若爾果頭得有戒者果頭亦應有三護何故果頭有三不護答本是惡法護其三業防過未起故果頭不須三護戒是善法是故有戒問獨覺為有戒耶解云亦得雖出無佛世緣於別事得脫亦得解脫戒問若爾別解脫佛出世有既出無佛世云何得有之者如婆論言非僧攝耶答別解脫有二一在家三歸五八等二出家別解脫二百五十是多論就初而說故言無戒今更解得具別解脫何以故五戒形俱過去時有不至今身亦佛未出世故無自受法婆論如此依善見云有以五戒十善戒一切時有乃至無佛出世辟支輪王等亦教受故若不爾者如來獨覺得自然戒佛亦在家耶真諦明了疏云於過去多劫中以修戒行於最後生身即五戒性成在家已至苦法忍時而出家具戒鬚髮自落衣鉢在身爾時具得別脫定生無漏戒也問如來所以得自然名弟子而得上法者答因中不假師說教故會自然理得盡智故弟子不爾問佛與獨覺不假他身教假自身教不婆論云假自身教得佛在樹下坐即身教成就口自發言我要不解此坐而得漏盡即口教成就後得漏盡戒亦俱得廣如大疏。
**Third Explanation of the Perfection of Precepts**
There are different interpretations regarding when the Buddha obtained the full precepts (upasampadā).
According to the *Mahāsāṃghika Vinaya*, the Buddha obtained the precepts at the moment of enlightenment. The text states that when the Buddha sat under the Bodhi tree, he experienced a complete awakening in his final mind, realizing the truth and verifying it himself. This is called "complete possession" of the precepts.
According to the *Abhidharma-mahāvibhāṣā Śāstra*, the precepts were also obtained at the fruition of enlightenment. The Buddha declared, "I will not rise from this seat until my defilements are exhausted." At the moment his defilements ended, both the fruition and the precepts were simultaneously obtained.
According to the *Pañcavargika Vinaya*, the precepts were obtained during the causal stage. The text says that on the night of the eighth day of the second month, the Buddha left the palace and, under a Sumana tree, shaved his head and donned the monastic robe. He then declared, "I have now obtained the complete precepts," without needing to receive them from anyone.
The *Sādharmyavibhāga* also supports the causal stage interpretation. It states that when the Buddha exchanged his precious clothes for a coarse monastic robe, donned it, shaved his head, and declared that he had already obtained the full precepts.
The *Dharma-guptaka Vinaya* contains no explicit passage on this matter. However, by inference, King Bimbisāra saw the Bodhisattva wearing a monastic robe and begging for alms before he had attained enlightenment. This indicates that the precepts were obtained during the causal stage.
*Question*: It may be argued that the prince was not truly born in the royal palace and did not truly pass away under the twin sāla trees. Therefore, such literal interpretations cannot be taken as definitive.
*Alternative Explanation*: At that time, the Buddha-dharma did not yet exist in the world. How, then, could he obtain a monastic robe and shave his head? The answer is that the god Śuddhāvāsa transformed himself into a hunter to inspire the Bodhisattva’s renunciation.
*Question*: The precepts are meant to prevent wrongdoing. Since the Buddha had already eliminated all evil, why would he still need the precepts?
*Answer*: The precepts are a meritorious quality. If there were no precepts, even though evil had been eliminated, merit would still be incomplete. Therefore, the precepts are necessary.
*Question*: If the Buddha had precepts at the fruition stage, then he should also have the three protections at the fruition stage. Why does the text say the fruition stage does not require the three protections?
*Answer*: The three protections originally guarded against evil actions of the body, speech, and mind, preventing future transgressions. Therefore, they are not needed at the fruition stage, where no defilements remain. However, the precepts themselves are virtuous, so they exist even at the fruition stage.
*Question*: Do pratyekabuddhas (solitary awakened ones) possess the precepts?
*Answer*: It is explained that they do. Although they appear in a world without a Buddha, they attain liberation through certain circumstances. In doing so, they also obtain the precepts of liberation.
*Question*: If pratyekabuddhas arise in a Buddha-less world, how can they obtain the precepts? Does the *Abhidharma-mahāvibhāṣā Śāstra* not say they are not considered part of the Buddhist community (Sangha)?
*Answer*: There are two types of “prātimokṣa” precepts: 1) those for lay followers (the three refuges, five precepts, eight precepts, etc.), and 2) those for monastics (250 rules). The *Abhidharma-mahāvibhāṣā Śāstra* refers to the first type when it says there are no precepts for those outside a Buddha’s dispensation. However, a more refined explanation is that pratyekabuddhas do fully obtain the complete prātimokṣa precepts. Why? Because the five precepts have existed since the past and are not dependent on a Buddha’s current existence. Therefore, even in a Buddha-less world, there is a self-enacted practice of taking precepts.
The *Sādharmyavibhāga* states that the five precepts and ten wholesome actions exist at all times, even without a Buddha. Even pratyekabuddhas and wheel-turning kings teach these. If this were not the case, how could the Tathāgata, as a solitary awakened being, obtain “natural precepts”? Was the Buddha still considered a layperson at home?
According to the clear commentary of Master Sthiramati, the Buddha cultivated precepts over countless past lifetimes. In his final existence, the nature of the five precepts was already fully developed while he was still a layperson. By the time he reached the stage of *duḥkha-jñāna* (knowledge of suffering) and entered monastic life, his hair and beard fell away naturally, and his robes and alms bowl manifested. At that moment, he simultaneously obtained both the prātimokṣa precepts and the certainty of an undefiled, supramundane precept.
*Question*: Why is the Buddha called a “natural” awakener, while his disciples obtain the highest Dharma through instruction?
*Answer*: Because the Buddha, during his causal stage, did not rely on a teacher’s teachings. Through his own efforts, he realized the truth of naturalness and attained complete wisdom. Disciples, on the other hand, are not like this.
*Question*: The Buddha and pratyekabuddhas do not rely on external teachings. Do they rely on self-instruction?
*Answer*: According to the *Abhidharma-mahāvibhāṣā Śāstra*, they rely on self-instruction. The Buddha, sitting under the Bodhi tree, achieved fulfillment of his personal practice. He uttered the words, "I will not rise from this seat until I have exhausted my defilements." This accomplished his oral instruction. Later, when he exhausted his defilements, the precepts were also obtained simultaneously. This is extensively explained in the great commentaries.
第四師資不同者婆論云此五種受遠而言之皆從佛受由佛出世有是法故若以義推上法自得餘四從他何者由佛說法得證無學名從佛受以義而言盡智現前自證得戒故不從他受從他受中善來八敬佛邊得戒三歸羯磨弟子教得若論七眾者如婆論云大而言之皆從佛受以事而言比丘優婆塞優婆夷三眾從佛得戒二沙彌從佛得戒一難提二耶奢尼之三眾佛已不受為止誹謗故報恩云均提沙彌佛唱善來得沙彌戒不得具戒後更說法便悟聖道問何故如來得秉善來比丘不得者答具二義一麤習共亡威德力大能轉緣入道二善識根器應機授藥故比丘不爾問佛何故遙宣八敬不對面化者答為表未來依憑大僧諮受法訓故多論云見諦善來自誓佛於彼有和尚阿闍棃義然佛不為人作師三歸得戒得稱比丘作阿闍棃不得作和尚八敬得戒得稱阿難作阿闍棃不得作和尚問如來何故不以羯磨與人作師耶答為成平等化故為成三歸故為成四信故為成六念故問何故尼中無論義得戒耶答性多煩惱難可拔悟不得與佛對談稱可聖心故問何故比丘中無遣信耶答女人志弱故有遣信男子剛決何須遣信問若爾比丘應無梵行難梵行難有遣信可有又解尼不得請僧就寺受戒故有遣信比丘不爾何得相竝問依四分摩夷得羅漢果名上法得戒五分陀驃十四出家十六成羅漢年滿二十羯磨受戒賢愚經云舍利弗度專頭沙彌七年出家十四得羅漢為報師恩不受具足又育王傳毱多度二沙彌成羅漢令采華摘果猶名沙彌如是等教何意耶答四分摩夷先有方便受戒之心盡智現前果戒俱得五分等說先無方便受戒之心得果無戒又解俗人沙彌道成羅漢果戒俱得問若爾先得戒者何故律云更唱善來羯磨答為除俗相故釋疑入眾故所以更唱又解迦葉定自誓得戒而名上法者以世間盛法者名為上法故付法藏傳云自誓言下身口律儀森然具足不同昔解自誓言下不發戒品是故多論云自誓得戒唯迦葉是然非在羅漢心中得唯從勝緣以彰名也若爾何故律中云沙彌得羅漢即名具足答此亦羯磨前成今從勝名問經言俗修道不證第四果何故律中言俗人得羅漢果耶答義雖矛盾理即無妨婆塞有三歸五戒八戒如前說故此中三歸五戒者聞佛說法得下二果不證三四受八戒者亦證三四經律各一思之可知問何故涅槃經出家婆塞遠離五欲得那含果比丘比丘尼得四道果耶解云為顯在家出家作差別故不言得四果而已。
The Fourth: Differences in the Source of Transmission.
The *Vibhāṣā* says: "These five types of precepts, broadly speaking, all originate from the Buddha. Because the Buddha appeared in the world, these teachings came into being." If we analyze them by meaning, the "Higher Dharma" method is self-attained, while the other four are received from others.
What does this mean? When one attains arhatship by hearing the Buddha's teaching, that is called "receiving from the Buddha." In terms of meaning, when the knowledge of liberation appears, one naturally realizes the precepts themselves, so they are not received from others.
Among those "received from others": the "Come, Monk" method and the "Eight Revered Rules" method are precepts received directly from the Buddha's side. The "Three Refuges" and "formal procedure" methods are precepts received through instruction from a disciple.
Regarding the seven types of followers, the *Vibhāṣā* says: broadly speaking, all these precepts come from the Buddha. But in terms of practice: * The three groups of monks, laymen, and laywomen all received their precepts directly from the Buddha. * Two novices received their precepts from the Buddha: one was Nandi, the other was Yaśas. * Why were the three groups of women not directly accepted by the Buddha? To stop criticism. The *Śrāmaṇera Saṃyukta* says: The novice Kunti received the novice precepts when the Buddha called him "Come." He did not receive full ordination. Later, he heard the Dharma and awakened to the noble path.
**Question:** Why could the Buddha perform the "Come, Monk" method, but monks cannot? **Answer:** The Buddha had two qualities: first, his past habits were completely eradicated, and his majestic power was immense, able to transform the circumstances and lead people onto the path; second, he knew people's spiritual capacities perfectly and prescribed the right "medicine" accordingly. Monks do not possess these qualities.
**Question:** Why did the Buddha proclaim the "Eight Revered Rules" from a distance, rather than teaching them face-to-face? **Answer:** To show that in the future, nuns must rely on the senior monks for guidance and instruction. The *Mahāvibhāṣā* says: "When one sees the truth, recites the 'Come, Monk' formula, or makes a self-vow, the Buddha acts as teacher and preceptor for such a person. However, the Buddha himself does not personally serve as anyone's teacher." Someone who receives precepts through the "Three Refuges" can be called a monk and can act as a preceptor for others, but cannot act as a teacher. Someone who receives precepts through the "Eight Revered Rules" can be called Ānanda and can act as a preceptor, but cannot act as a teacher.
**Question:** Why did the Buddha not perform the formal procedure as a teacher for people? **Answer:** To establish equal means of conversion, to establish the Three Refuges, to establish the four kinds of faith, and to establish the six objects of mindfulness.
**Question:** Why is there no discussion of acquiring precepts through insight in the rules for nuns? **Answer:** Women have many afflictions and are difficult to awaken; they cannot converse with the Buddha in a way that perfectly matches the enlightened mind.
**Question:** Why is there no "sending a messenger" rule for monks? **Answer:** Women have weak resolve, so there is a need for a messenger procedure. Men are resolute and decisive, so no messenger is necessary.
**Question:** If that's the case, shouldn't monks have no trouble keeping celibacy? There *is* a procedure for a messenger in cases of difficulty with celibacy. Another explanation: Nuns are not allowed to invite the monastic community to their monasteries to receive precepts, so they need a messenger procedure. Monks do not have this situation, so comparing them is invalid.
**Question:** According to the *Dharmaguptaka Vinaya*, attaining arhatship is called the "Higher Dharma" method of acquiring precepts. The *Mahīśāsaka Vinaya* says: Tuṣita became a novice at fourteen, attained arhatship at sixteen, and at twenty received full ordination through formal procedure. The *Jātaka Sutra* says: Śāriputra taught the novice Kunti, who became a novice for seven years, attained arhatship at fourteen, and to repay his teacher's kindness, did not receive full ordination. Also, the *Aśokavadāna* says: Upagupta taught two novices who became arhats. He still made them pick flowers and fruit, and they were still called novices. What is the meaning of these teachings?
**Answer:** According to the *Dharmaguptaka Vinaya*, if a person already has the intention to receive precepts, when the knowledge of liberation manifests, they obtain both the fruit (arhatship) and the precepts. According to the *Mahīśāsaka* and other texts, if a person lacks that initial intention to receive precepts, they may attain the fruit but not the precepts.
Another explanation: If a layperson or novice attains arhatship through the path, they obtain both the fruit and the precepts.
**Question:** If they had already obtained the precepts, why do the rules say they are formally "called" by saying "Come" or through a formal procedure? **Answer:** To remove the appearance of a layperson and to dispel doubts about entering the monastic community, that is why they are "called" again.
Another explanation: Mahākāśyapa made a self-vow and obtained precepts. Yet this is called the "Higher Dharma" method because it is the most excellent method in the world. The *Aśokavadāna* says: "When he made the vow, his physical and verbal conduct rules were vividly and completely present." This is different from the previous interpretation which held that no precept rules arose from a vow. Therefore, the *Mahāvibhāṣā* states: "Only Kāśyapa attained precepts through self-vow. But it was not attained within the arhat's mind; it was named through the excellent conditions." If this is so, why do the rules say "when a novice attains arhatship, he is considered fully ordained"? This is because the arhatship is realized *before* the formal procedure, and afterward it is named from the perspective of the excellent result.
**Question:** The sutras say that a layperson cultivating the path does not realize the fourth fruit. So why do the rules say a layperson can realize arhatship? **Answer:** Although these teachings seem contradictory, in principle there is no obstruction. A layman may hold the Three Refuges and Five Precepts. As for the Eight Precepts: those who attain the first two fruits by hearing the Buddha's teaching do not realize the third or fourth. Those who observe the Eight Precepts may also realize the third and fourth fruits. The sutras and rules each have their own scope; one should reflect on this.
**Question:** Why do the *Mahāparinirvāṇa Sūtra* and other texts say that a layman who has left home and abandoned desire realizes the fruit of a non-returner, while monks and nuns realize all four fruits? **Answer:** To show the difference between householders and monastics, it does not say that householders only attain four fruits (they can, under specific conditions, attain higher ones).
第五位列凡聖者依四分言善來一種唯被聖位不通二凡解非圓明厭心非極故十誦云善來受戒一切如法諸佛法王自在義故自與受戒無有學地命終不成羅漢善來言下俱發具足不證於果祗疏云善來言下果戒俱得果謂初果五分云善來受戒通於凡聖為須提那善來受也三歸八敬不通外凡如婆論云此二人不羸不捨不變根不斷善根始終堅固無諸災患故知內凡問若爾內凡已去得不壞信成就不退何故律云將至佛所中失本意答解信有二一事中出家信二理不壞信彼言失者謂失事信而非理也又解八敬通外凡愛道初果五百女人何得無凡三語不通外凡羯磨受戒始被外凡一興已後三人通被引說教旨廣如大疏。
**Fifth Category: Those Who Attain the Holy State**
According to the Four-Part Vinaya, there is a type of ordination called "the excellent one" (善來) that is reserved exclusively for those who have reached the holy state and does not apply to ordinary beings of either the external or internal type. The reason is that these ordinary beings have not achieved clear and perfect understanding, nor have their renunciation become complete.
As the Ten Recitations Vinaya states: "Ordination through the excellent one is in complete accordance with the Dharma. It is like the independent authority of the Dharma King, who can grant ordination himself."
Those who receive this ordination do not fail to attain Arhatship even at the moment of death, nor do they remain at the stage of learning. The Textual Commentary says: "At the utterance of 'the excellent one,' both the fruits of enlightenment and the precepts are obtained; the fruit refers to the first stage of enlightenment."
The Five-Part Vinaya explains: "Ordination through the excellent one applies equally to ordinary and holy beings. This was the type of ordination Sutinna received."
In contrast, the Three Refuges and Eight Profound Rules do not apply to external ordinary beings. According to the Batra Commentary: "These two types—those who are not weak in faith, do not relinquish their vows, do not change their natural disposition, and do not cut off wholesome roots—remain steadfast from beginning to end, free from all afflictions. Clearly, they belong to the internal ordinary category."
**Question:** If this is so, since internal ordinary beings already possess indestructible faith and have attained non-retrogression, why does the Vinaya state that some, upon being brought to the Buddha, lost their original intention?
**Answer:** There are two kinds of faith: first, the faith that leads to renunciation in practical matters; second, the indestructible faith in the Truth. When the text says "lost," it refers to losing the first kind of faith (in practical matters), not the second (indestructible faith).
Another explanation: The Eight Profound Rules may apply to external ordinary beings. For example, Aidao attained the first fruit, and how could the five hundred women have been without ordinary beings? The Three Refuges do not apply to external ordinary beings. The ordination through formal proclamation (羯磨) begins to be applicable to external ordinary beings. After its implementation, all three types of recipients are covered.
Further explanation can be found in the extensive commentaries.
第六發戒時節者善來一種唱善來竟即發具足上法受戒盡智現前得三語受戒摩夷云前三歸是出家三結竟即發具足問若爾懺悔之法殄於往愆使身心淨然後乞受何故智論云受三歸竟然後懺悔答依母論有五種三歸一翻邪三歸此人信邪來久今始入佛法不得即受先教歸三寶翻邪入正後始懺悔不發戒品如商兄弟說五道皆得三歸唯除重獄二五戒三歸謂五逆罪賊住汙尼二根先犯五戒等如是一切皆不得受問受五戒者何時發戒答要受三歸已得五戒而欲令前人識名字故須說之又解說一不殺戒爾時得五戒為能持一戒五戒盡能持故又復五戒勢相著故兼本意誓受五戒竟然後方得首解於諸說中受三歸已得五戒者此是定義八戒十戒亦皆如是如是五戒一受無量廣如婆論三八戒三歸亦問諸難及得戒時準五戒解四十戒三歸者如五分云度沙彌已先受優婆塞三歸五戒後受沙彌三歸十戒故五具戒三歸者如母論云問五八十等皆受三歸何故不名具足戒耶答五八十等宜說三歸不足更有所加謂五戒等具足三歸宜是先加又當爾之時未有五八十等無所可列故四分云歸依佛法僧今於如來所出家如來至真等正覺是我世尊即名出家受具足戒十誦又云具三歸者歸三寶已三唱我隨佛出家即得受戒八敬受戒說第八訖即發具戒羯磨受戒釋論云與汝受具足竟即發具戒又解羯磨竟發戒問三羯磨竟即發一形戒我三結安居亦應得一夏問但作安居意不三結安居亦得成安居亦應但作受戒意不三羯磨亦應得戒既不同彼何為作難又解受戒要期一形盡形始廢無者可屬故羯磨竟發一形戒安居要心是短三月滿時有者可屬是故待滿方得義不相竝又解但知受戒就法安居對時若就法一時之間有多法若就時一時之中不得有多時時是總法是別時法要須前謝後生義不相竝。
**Section Six: The Time of Precept Conferral**
**The "Shan Lai" (One Who Has Come Well) Type:** Once the statement "Shan Lai" is proclaimed, the full precepts are immediately conferred. The Dharma of ordination is attained at the moment of perfect wisdom. This is the "Three-Statement Ordination."
**The Three Refuges:** The *Mo Yi* (Vinaya Commentary) states: "The initial three refuges mark the three knots of renunciation. Once recited, the full precepts are granted."
**Question:** If so, then repentance is meant to erase past faults and purify body and mind before seeking ordination. Why does the *Zhi Lun* (Wisdom Treatise) say, "Take the three refuges first, then repent"?
**Answer:** According to the *Mu Lun* (Mother Discourse), there are five types of three refuges:
1. **Turning from False Views:** For someone who has long held false beliefs and has just entered the Buddha's path, you should not confer the precepts immediately. First, teach them to take refuge in the Three Jewels, turning them from falsehood to truth. *Then* have them repent. The precepts are not yet conferred at this stage—as the story of the two merchants shows.
2. **Eligibility:** All beings in the five realms can take the three refuges, except those in the hell of grave offenses.
3. **Five Precepts Three Refuges:** This applies to those who have committed the five heinous crimes, or who are "burglars" (posing as monastics), or who have defiled nuns, or who are of the dual gender. Anyone who has broken the five precepts prior, etc.—all such people cannot receive the precepts.
**Question:** When are the five precepts conferred? **Answer:** They are conferred **upon receiving the three refuges**.
However, another explanation says that upon stating, "I will observe the precept of not killing," the five precepts are conferred at that moment. This is because the person’s intention is to maintain all five precepts. Furthermore, the five precepts are interconnected in their underlying principle and intention. The definitive view is that **the five precepts are received upon reciting the three refuges**. The same applies to the eight and ten precepts. Once the five precepts are received, their blessings are infinite, as explained in the *Ba Lun* (Abhidharma Treatise).
**The Eight Precepts Three Refuges:** Obtained and queried for obstacles, and timing of receiving the precepts are understood by analogy to the five precepts.
**The Ten Precepts Three Refuges:** According to the *Wu Fen* (Five-Part Vinaya), after ordaining a novice, you first let them receive the lay person's three refuges and five precepts. Then, they receive the novice's three refuges and ten precepts.
**The Full Precepts Three Refuges:** The *Mu Lun* asks: "The five, eight, and ten precepts all involve the three refuges. Why are they not considered 'full precepts'?" It answers: "For the five, eight, and ten, the three refuges are declared first, and *then* the precepts are added. For the full precepts, the three refuges themselves are the primary content. Furthermore, at the time, there were no prior categories like five or eight to legislate against." Therefore, the *Si Fen* (Four-Part Vinaya) states: "Taking refuge in the Buddha, Dharma, and Sangha, and declaring, 'I renounce the household life,' and 'The Tathagata, the truly awakened one, is my teacher,' this itself constitutes ordination and bestowal of full precepts."
The *Shi Song* (Ten Recitations) further states: "One who has taken the three refuges—having chanted the three refuges thrice and said, 'I follow the Buddha to become a renunciant'—has received the precepts."
**The Eight Respectful Precepts:** The precepts are conferred upon reciting the eighth rule.
**The Karma-Based (Formal Motion) Ordination:** The *Shi Lun* (Treatise) says: "When it is declared, 'I have conferred the full precepts upon you,' the precepts are conferred."
**Question:** The third proclamation of the motion bestows the full body of precepts for a lifetime. So shouldn't a "three-statement declaration" of residential retreat (Vassa) also confer the entirety of the summer retreat's merit?
**Answer:** Simply making the intention to commit to the summer retreat, without the formal three-statement declaration, also constitutes a valid retreat. Are you claiming that simply making the intention to be ordained, without the formal three-fold motion, also bestows the precepts? The two situations are not analogous, so why make this objection?
Another explanation: Ordination involves a lifelong commitment. When the formal declaration ends, the lifelong precepts are also given, as there is no ongoing object of commitment afterward. The summer retreat, however, is an intention-driven, time-bound commitment. When the three months are over, the object of commitment exists. Therefore, the merit must be "complete" (the retreat concluded) to be realized. These two points are incompatible.
Yet another explanation: We simply know that ordination involves a formal, ritual procedure (Dharma), while the summer retreat deals with time. If you speak in terms of procedure, many things can happen in one moment. But if you speak in terms of time, you cannot have many moments of pure time in a single moment. Time is a general concept; procedure is a specific one. Specificity requires the previous condition to have expired for the new one to arise. The two are incompatible.
第七五受漸頓者婆論云五種受中羯磨一種亦漸亦頓餘頓非漸於義似失何者善來三語何故不得曾已先受八戒五戒後受具足而言漸也上法亦爾如律言沙彌羅漢即是其漸八敬亦爾云何言餘四非漸婆論雖言七種受中白四一種次第三時得餘戒一時而得無三時次第以前驗之不可即定今解五種漸頓俱得不得言開開即無罪若論其羯磨一種唯漸非頓餘四竝通依僧祇律等雖言先受三歸五戒後受十戒不言併受者不得真諦明了疏先不受十戒不得具戒此戒是具足方便能攝未來具足戒名願毗尼此應是異部所說不存者得問若一時得三種戒者何須次第受之婆論答染習佛法必須次第如是次第得佛法味好樂堅固難可退敗一時受者即不如是又言眾生應受五戒而得道果十具亦爾是故如來說此次第又文雖言一時得三而無有別無作一體隨位別說三戒故若依樓炭經云不受五戒直受十戒不得十戒首解未見經本問受戒一形設欲不犯後犯不失戒我要期三月不出宿後出經宿不失夏不答戒先發得在己所以不失夏本未得故破也若未得者云何言破解破有二一已得名破二應得不得名破若當限滿無破可破。
Regarding the teaching of gradual and sudden reception: The *Abhidharma-mahāvibhāṣa Śāstra* states that among the five kinds of precept-receiving, the *karma* (formal procedure) is both gradual and sudden, while the other four are sudden only and not gradual. This seems incorrect on principle. Why should the *svāgata* (welcome) ordination and the three refuges not be considered gradual when one has already received the eight precepts and the five precepts beforehand, and then receives full ordination later? The same applies to the higher precepts. As the Vinaya says, a *śrāmaṇera* (novice) who is an arhat embodies gradual reception. The eight *gurudharmas* (respectful rules) are the same. So why claim the other four are only sudden? Although the *Vibhāṣā* states that among the seven kinds of precept-receiving, the *jñapti-caturtha-karma* (fourth motion and three announcements) is received gradually at three distinct times, while other precepts are received all at once with no three-stage sequence, we cannot take this as fixed based on prior examination.
Now we understand that the five kinds of reception can be both gradual and sudden. One should not say that the permissive allowance (vyavahāra) is absent, for allowance means no offense. For the *karma* type, it is gradual only and not sudden; the other four are both gradual and sudden. According to the *Mahāsāṃghika Vinaya*, although it says one first receives the three refuges and five precepts, then later receives the ten precepts, it does not say that one cannot receive them together. The *Satyasiddhi Śāstra* commentary states that unless one first receives the ten precepts, full ordination cannot be obtained. These precepts are the means to full ordination. Capable of guiding one toward future full ordination, they are called "vows of intention" (*praṇidhi-vinaya*). This might belong to a different school's teaching; those who do not accept it may still obtain precepts.
**Question:** If three kinds of precepts can be obtained all at once, why is sequential reception necessary? **Answer:** (from *Vibhāṣā*): To become habituated to the Dharma, one must follow a sequence. Through such a sequence, one tastes the Dharma's flavor, develops deep delight and firm conviction, and becomes hard to turn back. Those who receive them all at once are not like this. It also says that beings destined for attainment through the five precepts may realize the path (or fruit), and the same applies for ten precepts or full ordination. Thus the Tathāgata taught this sequence. Furthermore, although the texts say one can obtain three precepts simultaneously, there is no separate *avijñapti* (non-manifest) essence; the same essence corresponds to three different positions, so three precepts are spoken according to position.
Regarding the *Lokaprajñāpti-sūtra* (Building of the World discourse): "If one does not receive the five precepts but directly receives the ten precepts, one does not obtain the ten precepts." I have not yet seen the original scripture to verify this.
**Question:** Receiving precepts is a commitment for life. If one resolves not to transgress but later violates them, the precepts are not lost. If I vow not to leave the monastery for three months, then later go out and stay overnight (passing the deadline), do I lose the summer retreat or not? **Answer:** The precept is originally established in oneself, so it is not lost. The summer retreat has not yet been obtained, so any violation is a "break." But if it has not been obtained, how can it be called "breaking"? "Breaking" has two meanings: 1) losing a precept already obtained, and 2) failing to obtain what should have been obtained. So if the time limit is completed without violation, there is no "break" to speak of.
第八作法不同者善來八敬一徧得三語三徧得羯磨四徧得善來對佛勝一徧可爾八敬學人秉何故亦一徧若望阿難計應多徧以兼佛故若世尊有是教故知由佛但愛道渴法情殷故同一徧三語者若計羅漢一徧應得但以此人渴法情慢故三徧方得三語對無學人何故三徧答人雖有異皆是辨戒疎緣心是正因以愛道情殷先自剃髮為聖抑止豪淵子孫無心他化方從出家中間失意故知心輕羯磨雖眾以通凡聖故四徧得三語所對雖是無學以別人秉其緣稍勝故三徧得此中善來第一三語第二羯磨第三八敬第四上法第五制次如是引文指事廣如大疏問五戒十戒羯磨此三前後云何解云五戒初制如鹿野成道耶輸伽父一人受五戒最先八年後方有羯磨自此已後說十戒法以十戒文云和尚某甲故知最後羯磨五年已前興顯三語以僧祇云五年犯婬戒故葢是四分提那也然善見云八夏犯與多論相應以此可言八年前不可定言其八戒者不知早晚。
The eighth method differs: with the "welcome" method, one obtains ordination in a single proclamation. With the "eight respects," one obtains it in one recitation. The "three statements" require three recitations to obtain ordination, and the "formal motion" requires four. The "welcome" method, being directly before the Buddha, is the most efficacious, so one recitation suffices. As for the "eight respects," it was undertaken by a trainee; why was one recitation also enough? If we consider Ananda's perspective, he should have required more recitations because he was acting on the Buddha's behalf. But because the World-Honored One had authorized it, we know it was due to the Buddha. Moreover, since the nun Aidao had such a deep thirst for the Dharma and a fervent disposition, she also received it in one recitation.
Regarding the "three statements": If we consider an Arhat, one recitation should have been sufficient. However, because this person's thirst for the Dharma was weak, three recitations were required. Why then, when the three statements were addressed to an Arhat, were three recitations still needed? The answer is that although the individuals differ, in both cases the secondary conditions for discerning the precepts were remote. The mind is the primary cause. Because Aidao's fervor was so intense, she first cut her hair herself, acting as a sage. To restrain the descendants of Hao Yuan, who had no intention of converting others, she had to leave home amidst this process, showing some initial lack of resolve. Thus, we know that the mind was light. Although the "formal motion" is used for assemblies, it applies to both ordinary and noble people, so four recitations are required. The person addressed by the three statements, though noble, was acting on behalf of an individual. Because that circumstance was slightly more favorable, three recitations sufficed.
In order, the "welcome" method is first, the "three statements" second, the "formal motion" third, the "eight respects" fourth, and the "superior Dharma" fifth. The rationale for this order, along with citations from scriptures and references to texts, is explained in detail in the Great Commentary.
Someone asks: Among the five precepts, the ten precepts, and the formal motion for full ordination, what is the order of their precedence? The explanation is: The five precepts were first established at Deer Park after the Buddha's enlightenment. Yashodhara's father was the first to receive the five precepts, which occurred at the very beginning. Eight years later, the formal motion for full ordination appeared. After that, the ten precepts were taught. The text of the ten precepts mentions a "preceptor" by name, confirming that the formal motion came last. The three-statement method flourished before the fifth year, because the Sangha records that a monk violated the precept against lust in the fifth year. This corresponds to the incident with the lay follower Udayin from the Dharmaguptaka school. However, the "Good Insights" commentary says the violation occurred in the eighth year, which aligns with the "Great Treatise." Based on this, we cannot definitively say it was exactly the eighth year. The timing of the eight precepts is uncertain.
第九受隨同異者同有四義一名同俱名無作故二義同同防身口七支故三體同同以非色心為體故或名色性故四敵對同受中無作體在即是對事防非與隨中無作一等異亦四種一受中無作總先成心斷一切惡無問情非情一時總得隨中無作別發行不頓修次第漸成修者發無作不修者不發無作二長短不同受中無作要期懸發擬於一形形存戒在說之為長隨中無作從修行而發與方便色心俱事止即無說之為短三寬狹不同受中無作一受已後任運而起三性之心恒有不失名之為寬隨中無作善性便有惡無記無名之為狹四根枝二別受中無作是其根本隨中無作依受而起說為枝條若論二作者同亦有四一名同二義同三體同四短同異亦有多種受作總斷隨作別斷受作根本隨作枝條受作懸防隨作現防受作一品隨作多品廣如大疏。
The ninth: the similarities and differences between the Received Precepts and the Follow-along Precepts.
The similarities are of four kinds: First, the similarity of name: both are called "non-action." Second, the similarity of meaning: both guard the seven branches of body and speech. Third, the similarity of essence: both take the non-material and non-mental as their essence; thus they are also called "material nature." Fourth, the similarity of opposing what is wrong: in the Received, non-action has its essence present, meaning it opposes wrongdoing as things arise; it is one and the same as the non-action of the Follow-along.
The differences are likewise of four kinds: First, in the Received, non-action universally accomplishes the mind's resolve beforehand, cutting off all evil without regard to sentient or insentient beings, all obtained at once. In the Follow-along, non-action is produced in specific situations; practice is not simultaneous but is accomplished gradually, step by step. Those who practice bring forth non-action; those who do not practice do not bring forth non-action. Second, the difference of long and short duration: in the Received, non-action depends on a fixed period and is projected in advance, intended to last a lifetime; as long as the body persists, the precepts remain — this is called "long." In the Follow-along, non-action is brought forth in the course of practice, along with the material and mental factors of skillful means; when the activity stops, it is gone — this is called "short." Third, the difference of breadth and narrowness: in the Received, once the precepts are received, non-action arises spontaneously and is never lost throughout the three natures of mind — this is called "broad." In the Follow-along, non-action is present only in the wholesome nature; it is not found in the unwholesome or indeterminate — this is called "narrow." Fourth, the difference of root and branch: the non-action of the Received is the root; the non-action of the Follow-along is produced in reliance on the Received and is called a branch.
As for the two actions — where they are the same, there are likewise four: sameness of name, sameness of meaning, sameness of essence, and sameness of duration. Where they differ, there are also many kinds: the Received action cuts off universally and the Follow-along action cuts off specifically; the Received action is the root and the Follow-along action is the branch; the Received action guards in advance and the Follow-along action guards in the present; the Received action is of one grade and the Follow-along action is of many grades. This is explained in detail in the Great Commentary.
第十問答者受勤䇿戒方軌者如五分應先受優婆塞三歸五戒後受沙彌三歸十戒十誦亦言先五後十善見云禮僧已往闍棃所禮足互跪合掌闍棃教言汝當隨我語教汝受三歸答言爾首解云亦應問十三難諸遮以生善也問沙彌何不直說前四性惡便罷而說後六遮惡戒者解云此十喜犯故先為說自餘諸戒師後別教問何以四依為大僧說不制沙彌者解云以沙彌志弱情懦不堪問大尼請僧為師沙彌尼何不如是解云小尼成行不依丈夫故不令大僧作十戒師大尼反前大僧為師問若爾亦應大僧為和尚耶解云非親相攝故不得為和尚問童女所以有學法丈夫無者何答首解此有二義一女人有懷姙之過故須與二年學戒淨其身法丈夫無此何須作之二為表女人煩惑垢重入道即難自非加以學法進道無由丈夫善因既勝堪能立行故更不須加其學法學法者何首解與六法未滿二年更犯輕者缺其學法更與二年六外犯者但缺行法不缺學法若犯四根本即應滅擯故有學根本有學學法有學行法若滿二年已犯者亦缺學法更與二年問若爾行覆藏竟犯者亦應壞法解云覆藏隨日治其情過非盡形故日滿不壞學法盡形非局二年為對受具略限二年非謂多年局不聽學所以不例僧祇十八法廣如大疏又依伽論若白衣為和尚與白衣受具足為得戒不答得戒僧犯吉羅非出家人為和尚與人受具足為得戒不答得戒首解雖有其文亦不可用僧犯吉羅非在家用善見云若人不請和尚不乞戒不得與受者吉伽論云受具足時不乞和尚得戒僧犯吉羅十誦云與無和尚人受戒受者得戒眾僧得罪婆論云先請和尚受十戒時和尚不現前亦得十戒若受十戒時和尚死若聞知死受戒不得不聞知者得受具足戒和尚不現前不得戒以不滿僧故若數滿設無和尚亦得戒善見云無和尚與受具戒得吉羅是人得戒黃門為和尚為人受戒得戒眾僧得罪問羯磨師所以不差教授師獨差者何解云教授師出眾問難若僧不差無以輒問故須僧差奉命而問羯磨師在眾而問何須僧差若爾結集法藏亦在眾作法何以白差答結集為於眾僧不為別人若不差不知誰問誰答故須差問答人定方得結集其羯磨師為別人受戒先請師已定或復在眾是故不差問作業師單白和僧教授師所以無單白和僧者答羯磨在眾問難又僧不差故須和僧教授師既為僧差奉命遣問何須更和問作本法尼得聞羯磨法不答雖未得戒已曾聞羯磨故宜在大尼下坐得聽後人受戒羯磨不犯遮難以不異本所聞法故問若爾教授師單白所以不犯難者解云曾聞羯磨師單白彼差人單白事雖是異同是單白不殊故聽不犯不可例言至大僧時亦有此者雖同羯磨而眾異故又五分言受大戒已初說八重次說四喻後說八不越法乃至尼說四依無樹下坐十誦云說羯磨已先說四依次說四重八重廣如彼律。
The tenth question-and-answer concerns the proper procedure for receiving the diligence exhortation precepts. According to the Five-Part Vinaya, one should first receive the three refuges and five precepts as a lay follower, and afterward receive the three refuges and ten precepts as a novice. The Ten-Recitation Vinaya likewise says: first the five, then the ten. The Good-Vision Vinaya says: after bowing to the Sangha, go to the preceptor, bow at his feet, kneel with palms together, and the preceptor instructs: "You should repeat after me; I will teach you to receive the three refuges." The candidate answers: "Yes." The commentator explains: one should also ask about the thirteen grave obstacles and other disqualifying conditions, so as to give rise to wholesome qualities.
Question: Why for a novice are the first four root precepts (sexual misconduct, stealing, killing, lying) not simply stated and then stop, but the latter six are also stated, which are obstructing precepts? Explanation: because these ten are easily transgressed, they are stated first; the remaining precepts the teacher instructs separately afterward.
Question: Why are the four reliances taught to fully ordained monks but not required of novices? Explanation: because novices are weak in aspiration and timid in disposition, they cannot bear them.
Question: A novice nun requests the Sangha to be her teacher — why is it not the same as for a novice monk? Explanation: because a young nun's practice formation does not depend on a man, so a fully ordained monk is not made her ten-precept teacher. A fully ordained nun, on the contrary, has a fully ordained monk as her teacher.
Question: If so, should a fully ordained monk also be her preceptor? Explanation: because they are not closely related, he cannot be her preceptor.
Question: Why is there a training rule for young women but not for men? Answer: The commentator explains this has two meanings. First, women have the fault of possible pregnancy, so two years of training in precepts are required to purify their bodies; men do not have this, so it is unnecessary. Second, to show that women's afflictions and defilements are heavy, and entering the path is difficult for them; without added training in precepts, there is no way to advance on the path. Men's wholesome causes are already strong, and they are capable of establishing their practice, so no added training in precepts is needed.
What is training in precepts? The commentator explains: if within the two years of the six dharmas one commits a minor offense, one's training in precepts is impaired, and another two years are given. If one offends outside the six, only the practice dharma is impaired, not the training in precepts. If one commits any of the four root offenses, one should be expelled. Thus there is the root of training, the training in precepts, and the practice of training. If one has completed two years and then offends, the training in precepts is also impaired, and another two years are given.
Question: If so, should one who has completed the concealment practice and then offends also have the dharma destroyed? Explanation: concealment is governed by the number of days, dealing with the emotional fault, not lasting a lifetime, so when the days are complete it is not destroyed. Training in precepts lasts a lifetime, not limited to two years; it is only for the sake of the full ordination that a limit of two years is set. It does not mean that for many years one is restricted and not allowed to train. Therefore it is not the same as the eighteen dharmas of the Mahāsāṃghika Vinaya; this is explained in detail in the Great Commentary.
Also, according to the Abhidharma Kośa, if a layperson acts as preceptor and gives full ordination to a layperson, do they obtain the precepts? Answer: they obtain the precepts, but the Sangha commits a minor offense. If a non-monastic acts as preceptor and gives full ordination to someone, do they obtain the precepts? Answer: they obtain the precepts. The commentator explains: although there is such a text, it cannot be relied upon; the Sangha commits a minor offense, but it is not for a layperson to use.
The Good-Vision Vinaya says: if one does not request a preceptor and does not beg for the precepts, one cannot receive them; if one does receive them, it is a minor offense. The Abhidharma Kośa says: at the time of full ordination, if one does not beg for a preceptor, one still obtains the precepts, but the Sangha commits a minor offense. The Ten-Recitation Vinaya says: if one gives precepts to a person without a preceptor, the receiver obtains the precepts, but the Sangha incurs an offense.
The Abhidharma Kośa says: if one first requests a preceptor, and at the time of receiving the ten precepts the preceptor is not present, one still obtains the ten precepts. If at the time of receiving the ten precepts the preceptor dies — if one knows he has died, one does not obtain the precepts; if one does not know he has died, one does. At full ordination, if the preceptor is not present, one does not obtain the precepts, because the Sangha is incomplete. If the number is complete, even without a preceptor, one obtains the precepts.
The Good-Vision Vinaya says: if one gives full ordination without a preceptor, it is a minor offense, but the person obtains the precepts. A eunuch acting as preceptor and giving precepts to someone — the person obtains the precepts, but the Sangha incurs an offense.
Question: Why is the karma-master (procedural master) not assigned a separate questioning master, but the questioning master is assigned alone? Explanation: the questioning master comes forward from the assembly to ask questions and raise challenges; if the Sangha does not assign him, he has no authority to question on his own, so the Sangha must assign him. Receiving the command, he asks. The karma-master asks while within the assembly — why need the Sangha assign him?
If so, when compiling the Dharma collection, that too was done within the assembly — why was a motion of assignment made? Answer: the compilation was for the Sangha as a whole, not for a particular individual. If not assigned, no one would know who asks and who answers; therefore assignment was needed, and once the questioner and answerer were fixed, the compilation could proceed. The karma-master receives precepts for a particular individual and has already been requested as teacher beforehand and is fixed in that role, or else is within the assembly — therefore no assignment is needed.
Question: The action-master makes a single motion to harmonize the Sangha for the questioning master — why is there no single motion to harmonize the Sangha? Answer: the karma-master asks within the assembly and challenges, and since the Sangha did not assign him, he must harmonize the Sangha. The questioning master, having been assigned by the Sangha and commanded to ask, need not harmonize again.
Question: Does a novice nun receiving the fundamental dharma get to hear the karma proceedings? Answer: although she has not yet obtained the precepts, she has already heard karma proceedings before, so she may sit below the fully ordained nuns and be allowed to listen to the later full ordination karma proceedings without offense, and without obstructing the grave obstacles, because it is no different from the dharma she has heard before.
Question: If so, why does the questioning master's single motion not incur an offense? Explanation: he has already heard the karma-master's single motion; the one assigning the person's single motion — though the matter differs, both are single motions, no different, so listening does not incur an offense. One cannot argue by analogy that at the time of the full ordination assembly this also applies; though it is the same karma, the assembly differs.
Also, the Five-Part Vinaya says: after receiving the full precepts, first the eight grave offenses are explained, then the four metaphors, then the eight non-transgressions, down to the nuns' four reliances, no sitting under trees. The Ten-Recitation Vinaya says: after the karma is spoken, first the four reliances are explained, then the four root offenses, the eight grave offenses, in detail as in that Vinaya.