將講眾學略存四門
I will briefly present the teachings for the assembly in four sections.
第一序名不同者所以此篇不序頭數但言眾者今篇威儀違失乃有塵沙不可以限數法局故稱名眾今且標人之喜犯百戒重者集在篇內餘在雜威儀中如善見云式叉迦羅尼翻學應當語倒故言應當學婆論問何故此篇獨名應當學答餘戒易持而罪重犯懺是難此戒難持而易犯常須念學不結罪名故言應當學首解若就所防彰名應言眾突吉羅今隱其所防就能治行受稱故名學問論其學也實通上四非局此篇何故偏得此名答此篇威儀微細自非專翫在心勤加護持其行難成故特加勸學之名又復能持此戒滿足無缺學行成就之終彰學功義顯故偏受學名。
The first section has a different title. That is why this chapter does not list the specific number of offenses. It simply says "the many"—because the violations of proper conduct and deportment discussed in this chapter are as countless as dust, beyond any fixed number. Since the teachings cannot be confined to a set count, it is called "the many." Here, it specifically points out that people easily commit even a hundred precepts, with the serious ones collected in this chapter and the rest in the miscellaneous deportment section. As the *Vibhāṣā* says, the term *śikṣākaraṇīya* means "ought to be practiced"; compounded, it means "ought to be practiced." The *Vibhāṣā* asks: Why is this chapter alone named "ought to be practiced"? The answer: The other precepts are easy to observe, and though offenses are heavy, confession is difficult. These precepts are hard to observe but easy to violate, so one must always keep them in mind and practice them. Since no specific offense is named, it is called "ought to be practiced." According to the *Lokottaravāda* commentary, if named by what they guard against, it should be called "many *duṣkṛta* offenses." Now, concealing what is guarded against and instead naming it by the practice that remedies it, it is called "training." But the training truly extends to the fourfold precepts above and is not limited to this chapter. Why does it alone receive this name? Answer: The deportment rules in this chapter are extremely subtle. Unless one devotes oneself single-mindedly and diligently maintains them, this conduct is hard to perfect. Therefore, the name "training" is specially added as encouragement. Moreover, one who can uphold these precepts fully, without deficiency, and brings the practice to completion—at the end, the merit of training is revealed, and the meaning becomes clear. Thus, it alone receives the name "training."
第二持犯相者若就學心皆具二持二犯起心修理名作持不作何事名止持反此成二犯若望作法名作持者唯杖絡囊一戒具二持犯餘皆止持作犯此中一向無教人為己犯設教人不為己前人重吉己犯輕吉。
Regarding the second aspect—the characteristics of upholding and violating the precepts: if we consider the intent to learn, all precepts involve two kinds of upholding and two kinds of violating. When one rouses the mind to cultivate and practice, this is called "upholding through action." When one refrains from doing something, this is called "upholding through restraint." The opposite of these constitutes the two kinds of violation.
If we look at it in terms of action: only the precept concerning the staff and the net bag has both upholding and violation through action. All the rest are upholding through restraint and violation through action.
In this context, there is consistently no case of teaching others to commit an offense for one's own sake. Suppose one teaches others to commit an offense not for one's own sake—the other person commits a heavy offense, while oneself commits a light offense.
第三僧尼同異者趍行生艸有二戒不同餘者同犯無教人為己故無任運犯此中有四一從初至立大小便有五十一戒明敬僧威儀二從不恭敬人不得與說法至騎乘人有八戒辨敬法威儀三從不得止宿佛塔中至安佛在下房有二十六戒明敬佛威儀四從人坐己立訖末有十五戒出能敬之人若大乘一體三寶法先師故佛後資故若就別相佛初成道次轉法輪後當機悟聖今就住持由僧教化斷惡修善法由人通依法潔淨安置尊像故得住持初五十一戒中初二戒明教諸比丘著衣服式齊整應法二從不得反抄至不得戲笑坐二十三戒明入村落受請行來坐起方法三不用意受食至洗鉢水弃白衣舍有二十三戒明食上方法四大小便生艸下有三戒明大小便利進止方法大意如是。
Regarding the similarities and differences for the third category, nuns: when walking, growing grass, there are two precepts that differ; the rest are the same offenses. There is no teaching others for one's own sake, and thus no naturally occurring offense. Within this there are four parts: first, from the beginning through "defecating and urinating," there are fifty-one precepts explaining the respectful demeanor toward the Sangha. Second, from "not respecting others—one must not teach the Dharma to them" through "those riding on animals," there are eight precepts clarifying respectful demeanor toward the Dharma. Third, from "one must not stay overnight in a stupa" through "placing a Buddha image in a lower room," there are twenty-six precepts explaining respectful demeanor toward the Buddha. Fourth, from "a person seated while oneself stands" to the end, there are fifteen precepts identifying those who are capable of showing respect.
If we speak from the perspective of the Mahayana's single-essence Three Jewels, the Dharma comes first because of the teacher, and the Buddha comes after because of the disciples. If we speak from the perspective of their distinct characteristics, the Buddha first attained enlightenment, then turned the wheel of Dharma, and afterward those with the right capacity awakened to sagehood. Now, with respect to the sustaining of the teachings, it is through the Sangha's teaching and transformation that evil is cut off and good is cultivated; the Dharma is made accessible through people, and by relying on the Dharma one purifies and properly establishes sacred images—thus the teachings endure.
Among the first fifty-one precepts, the first two explain teaching the monks the style of wearing robes, that they should be neat and in accord with the Dharma. Second, from "one must not pull back one's robe" through "one must not sit laughing and joking," there are twenty-three precepts explaining the methods for entering villages, receiving invitations, coming and going, sitting and rising. Third, from "not eating with attention" through "discarding bowl-washing water in a layperson's house," there are twenty-three precepts explaining methods related to eating. Fourth, under "defecating and urinating on grass," there are three precepts explaining methods for defecating and urinating, going and stopping. The general meaning is like this.
問五篇戒中何故制泥洹僧著三衣獨觀過去未來佛及淨居天答婆論云佛結五篇戒皆應觀三世諸佛及淨居天但年歲久遠文字漏落餘篇盡無此篇獨有又本結五篇此最在初後結集者詮次在後以初貫後故餘不論之又云三世諸佛結戒有同不同五篇戒中不必盡同著泥洹僧袈裟一切盡同是故此戒觀佛及天如十誦云佛觀過未諸佛齊整著內衣及聞淨居天空言齊著故制此戒此中婆論云極高著者如釋種千人同時出家羯磨受者非善來也乃至踝上一搩手上下過名高下若比丘沙彌遠行來時應踝上二搩手上至膝下比丘尼等一切時踝上一搩也母論云踝上三指應法過是不應長四肘廣一肘半是名量。
Why is it that among the five categories of precepts, only the rule concerning the wearing of the nirvāṇa garment and the three robes was established by observing the Buddhas of past and future and the deities of the Pure Abodes?
Answer: According to the Abhidharma commentary, when the Buddha established the precepts of the five categories, he always observed the Buddhas of the three times and the deities of the Pure Abodes. But because of the great passage of years, the text has been lost and scattered. The other categories are all missing this, and only this one category retains it. Furthermore, when the five categories were originally established, this one stood first; later, when the compilers arranged the teachings in order, it was placed later. Since the first pervades the later, the others are not mentioned.
It is also said that when the Buddhas of the three times establish precepts, some are the same and some are different. Among the five categories, they are not necessarily all the same, but as for wearing the nirvāṇa garment and the kaṣāya, all are entirely the same. Therefore, in establishing this precept, the Buddha observed the Buddhas and the deities.
As the Sarvāstivāda Vinaya says: the Buddha observed the past and future Buddhas wearing their undergarments neatly, and heard the deities of the Pure Abodes say in unison, "Wear it neatly!" — and so he established this precept.
Here the Abhidharma commentary says: "extremely high" means like the thousand men of the Śākya clan who went forth together and received ordination by formal procedure — not by the "come, bhikṣu" method. Even up to a hand-span above the ankle — going above or below that is called too high or too low.
If a bhikṣu or novice is traveling a long distance, it should be two hand-spans above the ankle, up to below the knee. For nuns and all others, at all times, one hand-span above the ankle.
The Mother Commentary says: three finger-widths above the ankle accords with the Dharma; beyond that is not allowed. Long enough for four cubits and wide enough for one and a half cubits — this is the measure.