---
title: "四分律行事鈔簡正記 · 第十七"
description: "四分律行事钞简正记由后唐景霄律师纂集，是南山律宗重要注疏之一。该书以道宣律师《四分律行事钞》为基础进行精要阐释，系统解析戒律持守、僧团规范及日常行仪，融合大乘教义。其内容严谨，兼顾理论与实修，反映了唐宋之际律学发展脉络。作为律宗核心典籍，它在中国佛教戒律史上具有权威地位，对汉传佛教僧伽制度与戒律实践影响深远，是研究佛教律学的重要文献。"
url: "https://rushiwowen.co/en/r/cmcwtgmu22bi9ie04z6la7pui"
---
## 四分律鈔簡正記卷第十七從沙彌篇畢傳通分
> Volume 17 of the Four-Part Vinaya Commentary: A Concise and Correct Record From the end of the Novice Section through the Transmission and Circulation Section
吳越國長講律臨壇賜紫清凉大師景霄纂
> Qingliang Master Jingxiao of Wuyue, Lecturer of Vinaya, Purple Robe Bestowed by the Court
別類統收三篇。分三云云。今初沙彌篇。有二。初標名。次依文釋。初言沙彌至二十八者。先來意。然四姓出家咸稱釋氏。五眾階級。經律具彰。前篇雖有事而同遵。未顯自行之別相。故於大僧之後。有此沙彌篇來。釋名者。沙彌梵語。此號息慈。與大僧行用全殊故。有別行之。篇如常行。注文等者。羯磨疏云。沙彌西梵。本音東。夏翻為息慈也。疏中。亦有兩釋。今言謂息世染之情。以慈濟群生者。是疏家第二義也。疏云。有人言。初拔世表多緣慈戀。故息小慈用懷大哀。救拔一切也。今言。世染之情。是多緣慈戀。謂世人多慈。戀著己之眷屬。此是小慈。今初拔世表故。令息小也。以慈濟群生者。謂莫簡親踈。並懷哀慜。是大慈也。第二義者。疏云。有人言。息惡行慈。是行之始。謂四無量心。慈行最在其始。今既初入佛法。即須行其初行。是行慈也。行慈下釋所以也。謂初入佛法。多存俗情。今令行息除。存俗之惡行也。准此兩師之意。前師約親疎之境。大慈小慈以明。後師一向約自己心行以明。義全殊也。問解沙門義。亦云息惡行慈。與此何異。答言詞似同。約義全異。且沙門。息於三界見修煩惱。名為息惡。證得擇滅涅槃。起四無量心。慈及一切。名曰行慈。與此全別也。若准唐三藏。新云。室囉摩拏露迦。此云勤䇿男。室囉摩拏理迦。此云勤䇿女。為大僧大尼之所䇿勵也。
> Now we begin the third section, which gathers together all remaining categories. It is divided into three parts.\[^note\] Here, the first part concerns the novice (shami). It has two sections: first, explaining the title; second, explaining the text itself. \*\*First, explaining the title: "From novice to the twenty-eighth"\*\* First, let us consider why this section comes after the section on monks. Although people from the four castes who renounce the world are all called "Shakya" descendants, the five classes of monastic practitioners and their respective levels are clearly laid out in the scriptures and vinaya. The previous section dealt with matters that all monastics observe together, but it did not highlight the distinctive practices of each individual. Therefore, after the section on fully ordained monks, this section on novices follows. \*\*Explaining the name:\*\* "Shami" is a Sanskrit term, and in Chinese it is translated as "stillness and compassion" (xici). The novice's practice is entirely different from that of a fully ordained monk, so there exists a separate code of conduct for novices. The "chapter" here refers to this customary collection of rules. \*\*On the annotation and commentary:\*\* The \*Karmavācanā Commentary\* states: "Shami" is the original Sanskrit pronunciation; in the East (China), it is rendered as "stillness and compassion." Within that commentary, there are also two interpretations. The one we use here—"stilling the passions of the worldly and using compassion to benefit all beings"—is the second interpretation given by that commentator. That commentator explains: Some say that when one first leaves the household life, one still has much emotional attachment rooted in affection. Therefore, the novice should set aside narrow affection and embrace great compassion, rescuing all beings. We explain it as "stilling the passions of the worldly": this refers to the many emotional attachments people have. Worldly people often feel affection and cling to their own family and loved ones—this is narrow affection. Since one has just left the household life, one should be led to set aside this narrow affection. "Using compassion to benefit all beings" means not distinguishing between close and distant, but harboring kindness and pity for all—this is great compassion. \*\*On the second interpretation:\*\* That same commentary also states: Some say that ceasing evil and practicing compassion is the beginning of practice. Among the four immeasurable minds, compassion practice comes first. Since one has just entered the Buddha's path, one should immediately undertake this initial practice—this is practicing compassion. \*\*Explanation of why practice begins this way:\*\* When one first enters Buddhism, one often still carries many worldly habits and feelings. The instruction now is to cease and remove those habitual worldly tendencies, which are unwholesome actions. \*\*Comparison of the two interpretations:\*\* According to the intent of these two masters, the first interprets in terms of close and distant objects, distinguishing lesser compassion from greater compassion. The second interprets solely in terms of one's own mental practice. Their meanings are entirely different. \*\*Question:\*\* The definition of \*shramana\* also speaks of "ceasing evil and practicing compassion." How does that differ from this? \*\*Answer:\*\* Though the wording seems similar, the meaning is entirely different. Specifically, a \*shramana\* ceases the afflictions of views and meditation in the three realms—this is called "ceasing evil." Then, by realizing the cessation–nirvana, they arouse the four immeasurable minds, and their compassion extends to all—this is called "practicing compassion." This is entirely different from the novice case. \*\*According to Master Xuanzang's new translation:\*\* The Sanskrit term \*śrāmaṇeraka\* is rendered as "diligently disciplined man," and \*śrāmaṇerikā\* as "diligently disciplined woman." They are so called because they are spurred on and guided by the fully ordained monks and nuns. \[^note\]: The text continues with further details.
次依文釋總意中云。言沙彌至有者。沙彌二字廣如上解。出俗始者。謂初出家。即在沙爾之位。今建立此。是出家之始也。創染玄藉者。玄妙也。三藏聖教故。名藉。謂此沙彌。得小分法故。標心處遠者。如松栢初萌。已抱凌雲之志氣。沙彌始學。須懷無上之心也。自可行教正用承修者。謂沙彌別行別教。如下五門。如是教行。正用遵承修學也。濫跡相濟世涉多有者。凡曰度人。要以振侶為心。非以射食事資為要。雖列法食兩位。然以法務為先。今若無法。但以衣食相資。便與俗相濫故。云世涉多有也。言然至業者。信為道原功德母者。謂欲出家以信為本。故經云。以信得入。如水清珠。能清濁水。經云。如是我聞生信也。五根五力以信為首。大乘入道。以信為初。萬善之原因。信而有。以信能生無量功德。喻之如母也。智是出世解脫之因者。若人無智。不能知煩惱性。豈便隨處生染。不免轉迴。今若有正智得菩提涅槃。是出世解脫因也。今既無信之根本。道何由生。故曰內心無道也。外儀無法者。今既內無信智。則令外身口七支。四儀之中。有何法則。白頭謂之皓首也。向墻者有何處見。所以爾者。良內無正信。所以聖智。無因得生也。但務衣食養身者。便是出家。那知戒定慧三學。出要之勝業也。
> Now, in explaining the general meaning according to the text: When it says "from novice (shami) to 'has' (you)," the term "shami" has already been explained broadly above. "Beginning to leave the household life" means first becoming a renunciant—one who has just entered the stage of a novice. This is now being established as the very start of the renunciant path. "First touching the profound scriptures" — "profound" means subtle and wondrous, referring to the sacred teachings of the Three Baskets (Tripitaka). This novice has gained a small portion of the Dharma, so it is said he has "touched" the teachings. "Setting the mind on distant goals" is like pine and cypress at their first sprouting—they already harbor the spirit to reach the clouds. Likewise, a novice beginning his studies must hold the aspiration for the unsurpassed (enlightenment). "One can practice the teachings and properly use them for cultivation" means the novice has his own distinct practices and precepts, as found in the five sections below. These teachings and practices should be respectfully followed and cultivated. "Those who drift along falsely, aiding each other—such people abound in the world" — whenever one ordains others, the intent must be to support fellow practitioners, not to seek food, wealth, or personal gain. Though there are two aspects—Dharma and material support—the duty of Dharma takes priority. Now, if there is no Dharma, and people only support each other with food and clothing, this becomes mixed with worldly ways. Hence it is said such people are numerous in the world. Regarding "However... karma": "Faith is the source of the Path and the mother of merit" — for one who wishes to leave home, faith is the foundation. Thus the sutra says, "Through faith one enters." Faith is like a pure water gem that can clarify murky water. The sutra says, "Thus have I heard"—this generates faith. Among the five roots and five powers, faith comes first. In entering the Great Vehicle path, faith is the beginning. All good deeds arise because of faith. Since faith can give rise to immeasurable merit, it is likened to a mother. "Wisdom is the cause of liberation from the world" — if a person has no wisdom, they cannot understand the nature of afflictions. How then could they avoid being tainted by circumstances and escaping rebirth? Now, with true wisdom, one can attain bodhi and nirvana—this is the cause of worldly liberation. Since there is now no root of faith, how can the Path arise? Hence it is said, "Internally there is no Path." "Externally, there is no Dharma" — since there is no inner faith or wisdom, what rules or standards exist in the body, speech, and mind, or in the four postures? "White-haired" means an old person with gray hair. "Facing a wall"—what can one see there? The reason for this is that without inner right faith, sacred wisdom has no way to arise. One who only pursues food and clothing to sustain the body—how can that be considered renunciation? How would they know that the threefold training of precepts, concentration, and wisdom is the supreme enterprise for transcendence?
言故至解者。開章也。言初至異者。如文。言初中至法者。初中即是出家無緣。謂明出家元本之緣。誰為先也。有作無字釋者非也。郁伽經者。郁伽長者也。佛為呵在家之穢。復明出家之法。郁伽云。居家菩薩。當作是念。何故名為居家。謂斷諸不善根。諸不善行。諸不善想。諸不善塵垢。乃至從是當為弊魔所。則婬怒癡縛。是名居家。於是長者。請出家。佛告云。出家菩薩。當作是念。於衣食等四事。常知止足。常念精進。如大在頭等矣。經等者。彼十一云。出家曠猶如虗空。在家迫迮猶如牢獄。一切煩惱。從此而生也。
> The meaning of "therefore, one who understands" opens the chapter. The meaning of "from the beginning to 'different'" is as the text states. The meaning of "from the beginning to 'dharma'" is that the initial part concerns renunciation without specific conditions—it clarifies the fundamental conditions for renunciation and who takes precedence. There are those who interpret "no" as "without," but that is incorrect. As for the Ugra Sutra, it concerns the elder Ugra. The Buddha, in admonishing the defilements of household life, also taught the way of renunciation. Ugra said: "A householder bodhisattva should think thus: Why is it called 'household life'? It is because one cuts off all unwholesome roots, unwholesome actions, unwholesome thoughts, and unwholesome defilements. Even from this, one becomes bound by the demon of corruption—bound by desire, anger, and delusion. This is called household life." Then the elder requested renunciation. The Buddha told him: "A renunciant bodhisattva should think thus: In regard to the four necessities such as food and clothing, always know contentment, and always be mindful of diligence, as if a great fire were on one's head." As for the scriptures, the eleventh \[chapter\] states: "Renunciation is vast and open like empty space; household life is cramped and confining like a prison. All afflictions arise from this."
二勸出家有益者。牒名可知。言華至功德者。准出家功德經。有兩喻。一以四天羅漢。受供養喻。二起七寶塔。至忉利天喻。以此二種挍量並不如出家功德。所以爾者。供養羅漢。及以起塔。並是有為有漏之福。有竭盡之時。若是出家修無為法。乃至得無漏道解脫涅槃。此福無盡。故有漏福不及也。言智至苦者。如蓮華色尼經說者。准智論第十三云。若人出家。破戒後得解脫。優鉢華尼本生經說。此尼得羅漢果。入貴人宅。常讚出家。彼諸女言。我等持戒為難。或當破戒。尼報言。縱破戒。但出家。女言破戒入地獄。云何而可破。尼言。墮即從墮。諸女笑云。墮地獄受苦痛。云何言從墮。尼言。雖受苦痛。遠有出期。我憶本昔曾作戲女。著尼袈裟。以為戲笑。以是因緣。於迦葉佛時。得作比丘尼。自恃端正。生憍慢故。破於佛戒。墮地獄中。受種種苦。罪畢却得為人。今值釋迦出家得。六通羅漢。若當初不出家。今亦不得聖果也。醉婆羅門者。佛在祇桓時。有一醉婆羅門。來至佛所。而求出家。今佛勅阿難。為剃髮著衣。醉醒驚恠。乃却出去。諸比丘問佛。何故如來許。度此醉人。佛言此人。以無量劫無出家心。今因醉故。暫發道心。以此因緣。當得出家。成於道果。佛因說偈言。孔雖有色嚴身。不如鴻鶴能飛騰。白衣雖有富貴力。不如出家功德勝。
> Second, regarding the benefits of leaving home life: the meaning is clear from the title. As for the merit mentioned, according to the \*Sutra on the Merits of Leaving Home Life\*, there are two comparisons. First, the analogy of four Arhats receiving offerings. Second, the analogy of building a seven-jeweled stupa reaching up to the Heaven of the Thirty-Three. These two kinds of merit, when weighed against each other, still do not match the merit of leaving home life. Why? Because making offerings to Arhats or building stupas are both conditioned and tainted forms of blessings—they have a time when they are exhausted. But if one leaves home and cultivates the unconditioned path, even attaining the taint-free path, liberation, and nirvana, this merit is inexhaustible. Therefore, tainted blessings cannot compare. As for the wisdom mentioned, up to the suffering: as the \*Lotus-colored Bhikshuni Sutra\* explains, according to \*Great Treatise on the Perfection of Wisdom\*, Chapter 13: If a person leaves home life, even if they break the precepts afterward, they will eventually attain liberation. The \*Utpala-varna Bhikshuni Jataka Sutra\* says this nun attained the fruit of an Arhat. She would enter the homes of noble families and constantly praise leaving home life. Those women said, "For us, keeping the precepts is difficult. We might break them." The nun replied, "Even if you break the precepts, still leave home." The women said, "Breaking the precepts leads to hell. How can we do that?" The nun said, "If you fall, then fall." The women laughed and said, "Falling into hell brings pain and suffering. What do you mean, 'if you fall, then fall'?" The nun said, "Although you suffer pain, there is far off a time of release. I recall that in a past life I was a performer's daughter who wore a nun's robe as a joke. Because of that karmic connection, in the time of Kasyapa Buddha, I was able to become a bhikshuni. But relying on my good looks, I became arrogant, broke the Buddha's precepts, and fell into hell, experiencing all kinds of suffering. When my guilt was exhausted, I was reborn as a human. Now I have encountered Shakyamuni Buddha, left home, and attained the six superknowledges and the fruit of an Arhat. If I had not left home back then, I would not have attained this sacred fruit even now." As for the drunken Brahmin: When the Buddha was at Jeta Grove, a drunken Brahmin came to the Buddha and asked to leave home. The Buddha instructed Ananda to shave his head and dress him in robes. When the Brahmin sobered up, he was startled and confused, and went back out. The monks asked the Buddha, "Why did the Tathagata allow this drunk man to be ordained?" The Buddha said, "This person, for countless eons, has never had the mind to leave home. Now, because of drunkenness, he has momentarily aroused the aspiration for the Way. Because of this karmic connection, he will be able to leave home and accomplish the fruit of the path." The Buddha then spoke a verse: \*Though a peacock's feathers adorn the body,\* \*They cannot match a swan's power of flight.\* \*A layperson may have wealth and power,\* \*But they cannot surpass the merit of leaving home life.\*
言三至期者。謂後人出家。即繼嗣。前人佛種不斷。今障不許望不相續。便是斷也。猶如大海者。謂海無邊際。今諸善集身。亦爾。
> As for the three barriers reaching their limit: this refers to those who later renounce worldly life and take up monastic vows, thereby continuing the lineage—ensuring the seed of Buddhahood from those before them is never cut off. If one now blocks their path and prevents them from continuing this succession, that itself is an act of severing. Like the great ocean, whose shores have no boundary—so too do all good deeds accumulate in one's being, without end.
言四至文者。業疏云。據論罪本皆由事縛。不思猒背。師心妄造也。見縛者。謂諸見也。利養縛者。由其名利便生有漏。因制諸戒。為防罪業障三途。謂求他過。自覆己罪向諸行者。知未來實苦。決定。現在不造因。如知火燒湯爛。無有內等。
> The text says: According to the Commentary on the Precepts, the root of all offenses lies in being bound by worldly attachments. Without reflecting on them or turning away from them, one blindly follows one's own mind and creates wrongdoing. The bondage of views refers to various wrong views. The bondage of profit and fame arises because pursuing wealth and reputation gives rise to defilements. Therefore, precepts are established to prevent offenses and obstructions that lead to the three lower realms of suffering. Practitioners are urged to observe others' faults while concealing their own, and to recognize that future suffering is real and certain. Thus, one should not create causes of suffering in the present, just as one knows that fire burns and boiling water scalds—there is no exception to this truth.
言五至行者。如文。言謂至漏者。但持戒不至上道者。業疏云。心無其道。道在虗通。達累為本。此而不思。但持戒善。自餘講解修習觀務。悉為非戒道。此見見取煩惱者。謂但專持戒。無心存道。執此為道作見。故名戒取。見即非道計道。名戒禁取。謂言最勝無法能過。即執劣為勝。名見取煩惱。此見是欲界所起。故云欲界下業也。非上界行者。謂持戒清淨。但得欲界天身散善所生。若生上界。要由定力助之。故云非上界行也。世禪者。謂四禪八定。是三界內業。故云世禪。業疏云。緣色緣心。雖上界業。終還生死。未有出期。如頭藍子。上極非想。還沒阿鼻。後作飛狸等。若終無漏出期三界。名出禪也。故起信論云。若修世間諸禪三昧。多起味著。依於我見。繫屬三界。與外道共居。離善知識所護。便起外道見故。若出世禪者。唯真三昧起。味著依於我見。不繫屬三界。方為究竟出世。論云。若不修此三昧。得入如來種性。無有是處。未成無漏者。謂如上多聞布施等。並是欲界有漏之法。未成無漏之法。言智論至大利者九重想者。玄引大般若第四百二卷云。一𮌨脹想。二膿爛想。三血塗漫。四青瘀想五噉想。六離散想。七白骨想。八焚燒。九滅壞想。小利則人天三界內。大利則無上菩提涅槃。今貪三界利樂。不求菩提涅槃。是失大利也。
> The text describes five types of practitioners. As stated, "up to the fifth" refers to those who uphold precepts but do not reach the supreme path. The \*Ye Shu\* commentary says: When the mind lacks the Way, the Way lies in emptiness and unobstructed freedom, with liberation from attachments as its foundation. If one does not reflect on this, but merely upholds moral precepts and engages in lectures, practices, and contemplation, none of these constitute the path of precepts. This is the affliction of wrong views and attachment to views. It means that one only focuses on keeping precepts without keeping the Way in mind, and clings to this practice as the path, forming a distorted view. This is called "attachment to precepts and practices." Seeing what is not the path as the path is called "attachment to rules and observances." Claiming that one's practice is supreme and nothing can surpass it—clinging to what is inferior as superior—is called the affliction of attachment to views. These views arise in the desire realm, so it is said to be the karma of the lower realms of desire. "Not the practice of the higher realms" means that merely keeping precepts purely can only lead to rebirth as a celestial being in the desire realm through scattered goodness. To be reborn in the higher realms, meditative concentration is required as support. Hence, it is said to be "not the practice of the higher realms." "Worldly meditation" refers to the four meditative states and eight concentrations, which are karma within the three realms. Therefore, it is called worldly meditation. The \*Ye Shu\* says: Focusing on form and mind, although this is karma of the higher realms, one ultimately returns to birth and death, with no escape. Like Uddaka Ramaputta, who reached the peak of the formless realm but fell back into Avici hell, later becoming a flying fox and so on. If one ultimately attains the unconditioned and transcends the three realms, this is called transcendental meditation. Thus, the \*Awakening of Faith\* states: If one cultivates worldly meditations and concentrations, one typically develops attachment to their flavors, relies on self-views, remains bound to the three realms, dwells with heretics, and, lacking the protection of good spiritual friends, gives rise to heretical views. As for transcendental meditation, only true concentration arises—free from attachment to flavors and self-views, not bound to the three realms—and this alone constitutes the ultimate transcendent path. The treatise says: Without cultivating this concentration, it is impossible to enter the lineage of the Tathagata. "Not yet attaining the unconditioned" means that the aforementioned activities—such as extensive learning and giving—are all conditioned phenomena of the desire realm and have not yet reached the unconditioned state. The \*Treatise on Wisdom\* speaks of "great and small benefits" through nine levels of contemplation. The \*Great Perfection of Wisdom Sutra\*, volume 402, lists them: 1) contemplation of swelling, 2) contemplation of festering, 3) contemplation of blood smearing, 4) contemplation of bruising, 5) contemplation of being devoured, 6) contemplation of dismemberment, 7) contemplation of whitening bones, 8) contemplation of burning, 9) contemplation of complete destruction. The small benefit is rebirth within the three realms of humans and gods; the great benefit is supreme Bodhi and Nirvana. Now, if one craves the pleasures of the three realms and does not seek Bodhi and Nirvana, this is a loss of the great benefit.
六行聖道行。牒名可知。言但至位者。要分三位者。業疏云。然入道經說乃多。並隨機緣。故藥無准。要而舉之不過三種。言一至性者。明小乘人。作性空觀。觀事生滅者。肇論云。聲聞之人悟非常。以為謂小乘人觀三科法。且約五蘊明。觀心至一剎那。觀空至一極微。分別不得處。名勝義諦。故俱舍云。如瓶水世俗異。此名勝義。如世淨瓶。以慧分梠。成一聚極微。無瓶之相。今觀此身。五蘊而成。本無實我。不可妄生我想也。言二至相者。謂地前小菩薩。相觀空觀也。前小乘人。但知五蘊四大緣生之性是空。未達得其相。今此小菩薩。觀行漸除。不但知性是空。於色相中。亦能了知色相是空。不要滅色求空。即色是空。故曰知無我人善惡等相。謂前小乘人。猒無常苦不淨之色。而終於空。今此菩薩達色即是空。不用色外求空。與前為異也。言三至境者。此大菩薩修唯識觀也。觀事是心者。以其事境。皆從心變。還自意緣而生分別。故唯識云。三界唯心等。意言分別者。意即真得唯識有淨識。淨識亦不可得。故意分別也。言即加行位也。此菩薩但以影像。緣二取空。即尋伺。四如實等。乃是名言。為五識所得名言分別也。故攝論下證也。大乘五位中。初資粮位修大乘。順解脫分善。從初發心至十迴向。二願樂位。從修順決擇分善。迴向修心四善根位也。初煗位。依明德定。修下品四尋伺觀。觀所取空。二頂位。依明增定。修上品四尋伺觀。即所取空。三忍位。依印順定。修下品四如實智觀。初印境空。次觀能取空。復印能取空。四世第一位。依無間定。修上品如實觀。双印二空。三通達位。即初地入心位。四修習位。從二地至金剛心。此位中修十勝行。要七最勝之所攝受。斷十障。治二十愚。證十真如。五究竟位。從金剛心後解脫道中。盡未來際。唯佛獨能。所作已辦。二果圓極。故名究竟。於願樂位得作影像唯識。後三位作真實唯識。揀前資粮。但作得相空觀也。言離至別者。離此無別餘法者。即初依搜玄意。唯結第三。入在前科攝。謂離此唯識。無別餘法故恐乖文旨。今依寶云。離前三種。無別餘法。通結前三。合在後科收也。上二別者。大小二乘也。如唯識婆沙等。入道要門。如道整禪師。凡聖行集中明也。
> The Six Lines of the Holy Path are known by their names. As for the stages of attainment, they are generally divided into three. The \*Ye Shu\* (Karmic Commentary) says: Though the scriptures speak of many paths to the Path, each suited to different conditions, no single remedy fits all. In summary, there are no more than three. First, the stage of ultimate nature. This refers to practitioners of the Lesser Vehicle who contemplate the emptiness of inherent existence. Observing the arising and ceasing of phenomena, the \*Zhao Lun\* says: Hearers (Arhats) awaken to impermanence. This means Lesser Vehicle practitioners contemplate the three categories of dharmas, focusing particularly on the five aggregates. They observe the mind down to a single instant, and observe emptiness down to a single subtle particle. The point where analysis can go no further is called the ultimate truth. Thus the \*Abhidharmakosha\* says: The distinction between a water jar and water is worldly convention; this is called ultimate truth. Like an ordinary clean jar, when analyzed with wisdom into a cluster of subtle particles, the notion of "jar" disappears. Likewise, this body is formed by the five aggregates; originally there is no real self, so one should not mistakenly generate the idea of self. Second, the stage of characteristics. This refers to lesser bodhisattvas before the ground of awakening, who contemplate emptiness through characteristics. The earlier Lesser Vehicle practitioners only knew that the nature of the five aggregates and four elements arising from conditions is empty, but did not fully realize their characteristics. Now these lesser bodhisattvas, through progressive contemplation, not only know that nature is empty, but also within the realm of forms, they can understand that forms themselves are empty. They do not need to eliminate forms to seek emptiness; forms themselves are emptiness. Hence it is said: They know there are no characteristics of self, person, good, or evil. The earlier practitioners wearied of impermanent, suffering, impure forms and finally rested in emptiness. Now these bodhisattvas understand that form is itself emptiness, and do not seek emptiness apart from form—this distinguishes them from the earlier stage. Third, the stage of objects. This refers to great bodhisattvas cultivating the consciousness-only contemplation. Observing that all phenomena are mind: because all objects encountered are transformations of mind, and are further discriminated by the mind itself. Thus the \*Consciousness-only\* teaching says: The three realms are only mind. As for mental verbalization and discrimination: when the mind truly realizes consciousness-only, even pure consciousness is not obtainable—hence the phrase "mental verbalization." These bodhisattvas, through mere images, contemplate the emptiness of both subject and object—that is, seeking and examining, and the four stages of reality as directly perceivedtruth, which are name-and-concept distinctions arising in the five sense consciousnesses. Thus the \*She Lun\* commentary confirms this. Among the five stages of the Greater Vehicle: First, the stage of accumulation—cultivating great vehicle merits that lead toward liberation, from the first arousal of bodhicitta through the ten dedications. Second, the stage of aspiration and joy—cultivating the roots of goodness that distinguish the path of preparation, turning toward the four roots of goodness practiced in meditation. The first is the stage of warmth, relying on the samadhi of radiant virtue, cultivating the lower grade of the fourfold seeking-and-examining contemplation, observing that objects are empty. The second is the stage of peak, relying on the samadhi of increasing radiance, cultivating the upper grade of the fourfold seeking-and-examining contemplation—realizing objects are empty. The third is the stage of endurance, relying on the samadhi of sealing and accord, cultivating the lower grade of the fourfold reality-as-directly-perceived-truth contemplation—first sealing the emptiness of objects, then contemplating the emptiness of the perceiving subject, and then sealing that too. The fourth is the stage of supreme worldly dharmas, relying on the samadhi of uninterrupted continuity, cultivating the upper grade of reality-as-directly-perceived-truth contemplation, sealing both emptinesses simultaneously. Third, the stage of penetrating attainment—the entry into the first ground. Fourth, the stage of cultivation—from the second ground up to the diamond-like mind. In this stage one cultivates the ten supreme practices, supported by the seven supreme factors, cutting off ten obstructions, curing twenty kinds of ignorance, and realizing the ten aspects of suchness. Fifth, the stage of ultimate attainment—from after the diamond-like mind in the path of liberation, extending to the end of future time. Only a Buddha accomplishes this; all tasks are completed, and both fruits are fully perfected—hence "ultimate." In the stage of aspiration and joy, one achieves consciousness-only through mental images; in the latter three stages, one achieves true consciousness-only. This distinguishes it from the earlier accumulation stage, which only achieves the contemplation of emptiness of characteristics. As for "apart from this, there is no other dharma": according to the \*Sou Xuan\* commentary, this conclusion refers only to the third stage, included in the preceding section—meaning apart from consciousness-only, there is no other dharma. This may deviate from the original intent. Now, following the \*Bao Yun\* commentary, "apart from the previous three kinds, there is no other dharma" concludes all three stages inclusively, and is placed in the following section. The "two distinctions" above refer to the Greater and Lesser Vehicles. As detailed in the \*Consciousness-only\* and \*Vibhasha\* texts, the essential gate to the Path is explained in the \*Collection of Saints and Ordinary Beings\* by Meditation Master Dao Zheng.
言七至異者。謂約三業相對辨也。三乘道行如上已明者。謂聲聞緣覺菩薩。即是三乘人也。性相心即是三乘道也。行即觀行之心。以心見實名道。為道行也。准業疏云。但名三心約行明也。此言道行即雙舉也。若約鈔論。合小而離大。小中合緣覺也。大中即離開大小菩薩。如是之義。如上已明。令通三乘。以意正其所修也。不出三學者。謂大小乘各有三學。即戒定慧。一切聖人。無不此學行而得果證也。言若至途者。戒緣身口。犯即問心者。謂聲聞緣覺之戒。但制防身口七支。不制意地。若犯戒時。佛問汝以何心犯。若無心即不犯等。執則障道者。謂執戒為勝。不修定慧。則成戒取。障於聖道。又但得生欲界天身。故云是世善法也。違則障道不免三塗者。即破戒人也。順教執持。則存近而失遠。今人則違教而破。則近遠俱失。兼招三塗惡報也。言定至如者。定約名色緣者。如五蘊等。初一是色。餘四是名。十二因緣。皆不離名色。色心二法。攝一切法盡。故論云。一切諸法中。但有名與色。若欲如實觀。亦觀名色。准此總約大小二乘。同約名色。更無一法出於名色。色為禪門。即白骨不淨九想等是。心為禪門。即觀心無常。恩之歸本也。以二乘人。未窮真體常住。故修生滅為理也。二乘同觀亦無諦緣之別者。謂同觀名色生滅。入定不分聲四諦緣覺十二因緣之別也。論云。二乘之人約虗妄。觀無常等相。以為真如者。謂其力淺。未得本覺真如之性。但觀無常等相。以為真如也。言慧至同者。義別體同者。謂定與慧更無別體。約無動邊名定。約照用邊名慧。俱於一心虗起。曰文別體同也。舉喻如鏡。鏡體是定。能照物像為慧。慧名雖殊。其體無二也。故華嚴經疏云。照而常寂曰定。寂而常照曰慧也。言若據大乘戒分三品者。約三聚淨戒是也。故業疏云。戒分三品。約義收緣不異諸部。何以明之。如煞一戒。具兼三位。息諸煞緣攝律儀戒。常行惠念。即攝善法戒。護前命故。攝眾生戒。此一既爾。餘者例然。言律儀至式者。律儀一戒。不異聲聞者。若約前一律儀之戒。與聲聞不異也。非無二三有異者。業疏云。寶壁開制戒異若菩薩捉寶不犯。聲聞是犯。菩薩酤酒則重。飲酒却輕。聲聞反此。有異也。護心之戒更過恒式者。謂約菩薩起心。便犯不假動用身口。此乃過於聲聞恒式也。
> What are "seven to differences"? They refer to distinctions made by comparing the three types of karma. The paths of the three vehicles have already been explained above. That is, the hearer, the solitary realizer, and the bodhisattva are the three kinds of practitioners. Their essential nature, characteristics, and mind constitute the paths of the three vehicles. Practice refers to the contemplating mind; seeing reality through the mind is called the path, and conducting oneself accordingly is called walking the path. According to the \*Karmic Commentary\*, this is called the three minds, explained in terms of practice. Here, "path and practice" are mentioned together. Regarding the \*Commentary\*, it combines the lesser and separates the greater; in the lesser, the solitary realizer is combined, while in the greater, the lesser–greater bodhisattvas are distinguished. Such meanings have already been explained above. This is meant to unify the three vehicles, directing intention toward what one cultivates. It does not go beyond the three trainings — that is, the lesser and greater vehicles each have the three trainings of discipline, concentration, and wisdom. All sages achieve their fruits through these studies without exception. What is meant by "if reaching the path"? Discipline relies on body and speech; in violating it, one examines the mind. That is, the precepts of the hearer and solitary realizer only guard against the seven physical and verbal actions, not the mental ground. When one breaks a precept, the Buddha asks, "With what mind did you violate it?" If there was no intention, there is no offense. Clinging to precepts obstructs the path — that is, regarding discipline as supreme while not cultivating concentration and wisdom constitutes the attachment to precepts, which blocks the noble path. Moreover, it only leads to rebirth in the desire realm's heavens, so it is called a worldly good deed. Violating precepts obstructs the path and does not avoid the three miserable realms — this refers to those who break the precepts. Following the teachings and maintaining them preserves the near but loses the far. People today violate the teachings and break the precepts, losing both near and far, and additionally attracting the evil retributions of the three miserable realms. What is meant by "concentration to suchness"? Concentration is explained through name-and-form conditions, such as the five aggregates — the first is form, the remaining four are name. The twelve links of dependent origination do not depart from name-and-form. The two dharmas of mind and form encompass all phenomena completely. Thus, the treatise says, "In all dharmas, there are only name and form. If one wishes to contemplate reality, one should also contemplate name-and-form." Accordingly, this generally encompasses both the lesser and greater vehicles, both focusing on name-and-form — no other phenomenon exists beyond name-and-form. Form as the gate of meditative concentration refers to practices like the contemplation of white bones or impurity. Mind as the gate of concentration refers to contemplating the mind's impermanence, reflecting on its original ground. Because the lesser-vehicle practitioners have not yet exhausted the true essence of permanence, they cultivate with impermanence as their principle. The two vehicles also contemplate together without distinction of truths or conditions — that is, they jointly observe name-and-form as impermanent and enter concentration without distinguishing between the hearer's four truths and the solitary realizer's twelve links. The treatise says that the two-vehicle practitioners observe impermanent characteristics based on delusion, taking them as true suchness — this is because their power is shallow, and they have not attained the original enlightenment's true suchness nature, but merely observe impermanent characteristics as true suchness. What is meant by "wisdom to sameness"? The meaning differs but the essence is the same — that is, concentration and wisdom have no separate essence. In terms of the unmoving aspect, it is called concentration; in terms of the illuminating function, it is called wisdom. Both arise from one mind's virtual arising — this is called "words differ but essence is one." An analogy: like a mirror — the mirror's essence is concentration, while its ability to reflect images is wisdom. Although the name of wisdom differs, its essence is not separate. Thus, the \*Commentary on the Avatamsaka Sutra\* says, "Illuminating yet constantly still is called concentration; still yet constantly illuminating is called wisdom." Regarding "if according to the greater vehicle, discipline is divided into three grades" — this refers to the three collective pure precepts. Thus, the \*Karmic Commentary\* says, "Discipline is divided into three grades; according to meaning, they encompass conditions without differing from the various divisions." How is this clear? For example, the precept against killing includes the three aspects: ceasing all killing conditions is the precept of restraint; constantly practicing benevolent thoughts is the precept of accumulating good dharmas; protecting the previous life is the precept of benefiting sentient beings. Since this one precept is thus, the others are likewise. What is meant by "restraint to rules"? The single precept of restraint does not differ from the hearer. If regarding the previous precept of restraint, it is no different from the hearer. "It is not without two or three differences" — the \*Karmic Commentary\* says, "Precious jewels: the opening and restriction of precepts differ." If a bodhisattva picks up treasure, it is not an offense; for the hearer, it is an offense. For a bodhisattva, selling alcohol is heavy, but drinking it is light. The hearer is the opposite — thus there are differences. "The mind-guarding precept surpasses constant rules" — this means that for the bodhisattva, merely arising a thought constitutes an offense, without requiring action through body or speech. This surpasses the constant standards of the hearer.
言智至戒者。謂初地菩薩。得真如見道。證一分真如。此謂菩薩名住實相。雖得真見論。而無所得之心。故云不得一法。若如是者。正破戒時。亦無可破。不知得破戒不。答意。由住實相福上無可作。何況更作罪。以其罪福皆實相故。實相上不得。豈更有罪。福上不作者。玄云。非謂不作福。但不取相故。雖種種因緣。不破戒者。謂隨機利物。雖有種種因緣。於戒不破也。言人問至耶者。問意謂。地持勸令取有。謂身見有。不遣取空。佛藏勸令取空。謂斷滅是空。不令取有。兩言何以相違耶。答意者。地持勸令取空。為破時人執有。莫總為破病。故地持云。若人於色等。諸法因緣分齊毀滅。都無所有。如此說者。是為自壞世間也。佛為存世。法有善惡業果報。故說寧起身見。不惡取空。何以故。起身見人。不謗一切所知正法。不因於此墜於惡道。惡取空者。交壞世人信心。撥無因果。以是緣故。墮於地獄。云何名惡取空。謂於彼此俱空。則無利益。云何名善取空。若實據見有。從緣故有。空處見無。緣滅故無。是名不顛倒。名善取空。佛藏勸斷滅見者。經云。著我見人見眾生等見。執此見者。當墮惡道。若斷滅見者。多速得道。據現雖非善利。久後保著心少。遇聖得解脫故。寧起貪不起嗔者。謂貪輕嗔重。故云寧起也。所以偏斷嗔者。謂菩薩度物為心。若起嗔便與物隔也。故曰違生。玄云。古師皆說。此是地前菩薩。要留貪以潤生。猶似穀子須以水潤。菩薩亦爾。假貪愛水以潤生。則能隨形六道化物。若登地已上。乘十願力。自往十方界變化而生。引導群品。不要令潤。是以寧起此貪也。若爾得起貪不者。既云寧起貪不起嗔。應當得起貪不。此即不善行之貪。故生此問也。下引智論答。如色界諸天。若不斷欲惡者。上不得生。況得聖道。而得起貪者。欲呵起貪之人。對之且云起貪。理實而言。二俱不可起也。五盖者。俱舍云。一貪欲。二嗔恚。三睡眠。四掉舉。五疑盖。五中既有貪欲。上乃不得生天。何況菩薩。而許起貪也。言攝論至不合者。引證也。菩薩得無分別智者。謂初地菩薩。得人法二空。證遍行真如。此真如體。是智家所證之境。理實真如。無其分別。由智能證此理。故從他境以立名。故曰得無分別智也。一切塵不顯現者。塵是境也。謂此菩薩。得無分別智。更不妄執外諸塵境。性相皆空。但唯一識之所變用。故云一切塵不顯現也。具行煞生等者。如涅槃經。佛務國王。見五百婆羅門邪見。慜彼故煞是也。又如華嚴經說。無猒足王。以煞盜化人等。由前有利益。內無染濁。所以應行。反此不可也。准此等者。謂未證真如。有分別故。則有染濁也。又如意三昧經云。有三種人。得反常行化。謂佛菩薩羅漢。此三乘人。不染世間故。已外地前及前三果。並不許也。
> Speaking of wisdom reaching the precepts: this refers to bodhisattvas at the first stage who have attained the insight into true suchness and realized a portion of it. This is why they are called abiders in reality. Although they have attained true insight, they have no mind of attainment, hence it is said they do not grasp a single dharma. If this is so, then even at the very moment of breaking precepts, there is nothing to break. One might wonder whether they incur the fault of breaking precepts or not. The answer is: because they abide in reality, there is nothing to be done even for merit, much less for wrongdoing. Since both wrongdoing and merit are themselves reality, and reality cannot be grasped, how could there be any wrongdoing at all? As for "not acting on merit," the commentary explains this does not mean not performing merit, but rather not clinging to appearances. Although there are various causes and conditions, they do not break precepts—this means that while responding to beings according to their capacities, they remain unbroken in the precepts despite all kinds of circumstances. The question "When people ask..." asks: The \*Bodhisattva Stage\* text urges one to take up existence—seeing the self as existent, not abandoning it for emptiness. The \*Buddha Store\* text urges one to take up emptiness—seeing emptiness as annihilation, not taking up existence. Why do these two teachings conflict? The answer: The \*Bodhisattva Stage\* urges taking up emptiness to break people's attachment to existence at the time. It does not mean that emptiness is the ultimate cure for all ailments. Hence the \*Bodhisattva Stage\* says: If one claims that all dharmas such as form are utterly destroyed and entirely nonexistent within their causal conditions, such a teaching destroys the world itself. To preserve the world, the Buddha taught that dharmas have good and evil karmic retributions. Therefore he said: Better to give rise to a view of self than to wrongly grasp emptiness. Why? Because one who holds a view of self does not slander all true dharmas, nor does he fall into evil destinies because of it. But one who wrongly grasps emptiness corrupts people's faith in the world, denying cause and effect entirely. For this reason, such a person falls into hell. What is meant by "wrongly grasping emptiness"? It means asserting that both this world and the other are utterly empty, with no benefit whatsoever. What is "rightly grasping emptiness"? If one truly sees existence as arising from causes and conditions, and sees nonexistence where conditions have ceased, this is the non-inverted view, called the right grasp of emptiness. As for the \*Buddha Store\* text urging the severing of annihilation views, the sutra says: Those who hold views of self, views of persons, views of beings, and so on—those who cling to such views will fall into evil destinies. But those who hold annihilationist views will more quickly attain the path. Although such views are not beneficial in the present, in the long run they leave less clinging, and one can meet a sage and attain liberation. Hence it is said: Better to give rise to greed than to give rise to anger. This is because greed is lighter while anger is heavier, hence "better to give rise" to greed. The reason for specifically severing anger is that a bodhisattva's mind is devoted to delivering beings. If anger arises, it cuts one off from beings. Hence it is called "going against living beings." The commentary says: Ancient masters all stated this refers to bodhisattvas before the first stage. They still need to retain greed as moisture for rebirth, just as a seed needs water to sprout. Likewise, bodhisattvas rely on the water of craving to moisten their rebirth, enabling them to take forms throughout the six realms to transform beings. Once they reach the first stage and above, they ride the power of the ten vows and spontaneously appear in the ten directions to transform beings, guiding all kinds of sentient beings without needing that moisture. Therefore it is said better to give rise to greed. If so, can one actually give rise to greed? Since the text says better to give rise to greed than anger, does that permit giving rise to greed? This is the kind of greed that is not wholesome conduct, hence the question arises. The commentary below cites the \*Great Treatise on Perfect Wisdom\* in response: Even the gods in the form realm cannot be reborn there if they have not cut off desire and evil, much less attain the holy path. How then could giving rise to greed be permitted? The intent is merely to rebuke those who would give rise to greed—speaking hypothetically by saying "give rise to greed." In truth, both are utterly impermissible. The five hindrances, according to the \*Abhidharma Treasury\*, are: (1) sensual desire, (2) ill will, (3) sloth and torpor, (4) restlessness, and (5) doubt. Since sensual desire is among these five, one cannot even be reborn in heaven with it—how much less could a bodhisattva be permitted to give rise to greed? The passage "The \*Compilation of Practices\* says..." is cited as evidence. A bodhisattva who attains non-discriminative wisdom refers to a first-stage bodhisattva who has realized the emptiness of both self and dharmas and attested to the universal true suchness. This true suchness is the object realized by wisdom. In reality, true suchness has no discrimination. Because wisdom can realize this principle, it is named after the object it realizes, hence "attaining non-discriminative wisdom." "All sense objects do not appear": The sense objects are the realms. This means that this bodhisattva, having attained non-discriminative wisdom, no longer falsely clings to external sense objects. Their nature and characteristics are both empty; all that remains is the transformation of consciousness alone. Hence "all sense objects do not appear." "Carrying out acts like killing, etc.": For example, in the \*Nirvana Sutra\*, the Buddha, out of compassion, caused a king to kill five hundred heretical brahmins—this is such a case. Another example is in the \*Avatamsaka Sutra\*, where King Utmost Joylessness used killing and stealing to transform people. Because there was benefit in doing so and no inner defilement, such acts were appropriate. The opposite is not permissible. According to this, those who have not realized true suchness and still have discrimination will have defilement. Also, according to the \*Samadhi of Intention Sutra\*, there are three types of people allowed to act in unconventional ways to teach: Buddhas, bodhisattvas, and arhats. These three types of practitioners are not defiled by the world. Those below the first stage and the first three fruit attainments are not permitted such behavior.
言涅槃至上者。息世譏嫌者。謂諸遮戒也。以護戒之心。寧死不犯。與性惡之戒不別。浮囊喻五篇。全乞喻初篇。乞半喻第二篇。乞三分之一喻波逸提。四分之一喻提舍尼。并五突吉羅戒。喻微羅剎。喻五陰煩惱賊也。不動地者。玄云。是第八地也。此菩薩託無相觀。相用不能動。故名不動。離過為名也。鈔言八地已上者。謂第八地名不動。已上即第九地等。並是已上也。或可淨心地已上者。一說云。准無著論。初地為淨心地。二說云。准青龍。二地為淨心地。第二是離垢地。離破戒垢。垢名為離。離垢即是淨心。若未離垢。內既有染。外雖有益物因緣。亦不許。鈔前准初地已上之義。即取初地為淨心。謂此地中。見法心淨。離諸垢染。上約經文云不動。下約證真見道。不為垢染之義。初地即得以有利益。又無染濁之心故。言若至空者。小觀相空者。能觀之心慧。所觀相空。令心不動即定。謂是地前小菩薩。加行位也。煗頂二位。觀所取空。至忍位時。却觀能取空。此位菩薩。帶相修心。未得真唯識性。故云小觀相空也。深觀唯識者。能觀是慧。唯識之體是定也。大菩薩。即登地已上。與真如合時。得無分別智。即真唯識性。故曰深觀唯識。純見空時。不分別色者。釋前小菩薩也。此小菩薩根鈍。見空之時。一向著空。不存於色。遂說空寂。不度群生。以得於空。不見有物可度。故云不分別色也。利知唯識不分別空者。釋前大菩薩也。謂此菩薩。既修真如。得唯識觀。色空双遣。故云不分別空。雖入空。不取空為證。以具大悲故。常度眾生。以具智慧故。於有而不染。故處空而常化物。涉有而不迷空。恒不離於二諦也。言且至已者。通結也。相似道者。謂諸外道頭藍子。得非想空定寂。謂為涅槃。此涅槃同上道。似佛教中涅槃也。相似善者。如調達五邪之法等。似佛四依之善也。又如外道投坑赴火。持鷄狗等戒。食米齊而活命等。並是相似善也。上約外以論。今約內辨者。大乘持戒。不見能持及與所持。而常持戒修定習慧。熾然恒觀。而無得無證是真。若見能持及以所持。而常持戒修定習慧。而有得證。名相似道。若不住色聲。而行布施。乃至經云不施等。是其真善。若隨情惠施著相精進等。名相似善。如此之事。雖知難學也。少而乖違。即是魔業。謂邪林也。如十住婆沙。及十地經中廣明。十地論。菩薩修身戒心慧方法也。以因多聞得智慧等。涅槃華嚴並有文也。不得頓學者。意令先教持戒。然後修定習慧。猶如大海。漸漸深入也。三事驗知三道者。將凡夫自為二乘。兼他菩薩。唯為於他三事。驗於行人。便識三道果之分齊也。若論緣事心乖事同者。如修一善事。事雖同。起心且有三種乖別也。如涅槃云。下智觀十二因緣。得聲聞菩提。中智觀十二因緣。得緣覺菩提。上智觀十二因緣。得無上菩提。事即同。望其智心即乖以果別也。且知已下。結束大綱之意也。
> One who speaks of Nirvana as supreme is one who has put to rest worldly criticism. This refers to the ancillary precepts. With a mind that safeguards the precepts, one would rather die than transgress them—this is no different from the precepts against inherent wrongdoing. The "floating bag" metaphor represents the five categories of precepts; asking for the whole bag represents the first category; asking for half represents the second; asking for a third represents the transgression-related precepts; asking for a quarter represents the confession precepts. Along with the five minor transgressions, these are likened to a subtle demon. The five aggregates are likened to the thieves of affliction. "The Ground of Immovability": According to the Mystery Commentary, this is the eighth ground. On this ground, the bodhisattva relies on the contemplation of signlessness, and neither signs nor their functions can disturb them—hence the name "Immovable," named for being free from fault. The Commentary states "eighth ground and above"—the eighth ground is called Immovable, and "above" refers to the ninth ground and so on, all of which are "above." Alternatively, some say "the ground of purified mind and above." One explanation, based on Asaṅga's Treatise, holds that the first ground is the ground of purified mind. A second explanation, based on the Blue Dragon Commentary, holds that the second ground is the ground of purified mind. The second ground is the ground of freedom from defilement—free from the defilement of broken precepts. "Defilement" is what is abandoned, and freedom from defilement is precisely a purified mind. If one has not yet abandoned defilement, there is still inner impurity; even if there are external conditions for benefiting others, it is not yet permitted. The Commentary earlier adopted the meaning of "first ground and above," taking the first ground as the purified mind—on this ground, one sees the Dharma with a purified mind, free from all defilement. The scriptural text above speaks of "Immovable," and below it refers to realizing truth and seeing the path, where one is not defiled by impurities. The first ground is sufficient for having beneficial activity and a mind free from turbidity. "If one reaches emptiness": The "small contemplation of emptiness of signs" refers to the wisdom that is the contemplating mind, with the emptiness of signs as its object, keeping the mind unmoved—this is concentration. This refers to lesser bodhisattvas before the grounds, in the stage of preparatory practice. In the warm and summit positions, one contemplates the emptiness of the object. Reaching the patience position, one then contemplates the emptiness of the subject. At this stage, the bodhisattva cultivates the mind while still attached to signs, not yet attaining true consciousness-only nature. Hence it is called "small contemplation of emptiness of signs." The "deep contemplation of consciousness-only" refers to wisdom as the contemplative faculty, with the essence of consciousness-only being concentration. The great bodhisattva, once on the grounds, when united with suchness, attains non-discriminating wisdom—this is the true consciousness-only nature. Hence it is called "deep contemplation of consciousness-only." "Seeing only emptiness, one does not distinguish forms": This explains the former lesser bodhisattva. This lesser bodhisattva has dull faculties. When seeing emptiness, they cling solely to emptiness, not retaining forms, and thus speak only of emptiness and stillness without delivering sentient beings. Because they have attained emptiness, they see no thing to deliver—hence "does not distinguish forms." "The sharp one who knows consciousness-only and does not distinguish emptiness": This explains the former great bodhisattva. This bodhisattva, having cultivated suchness and attained the consciousness-only contemplation, sets aside both form and emptiness—hence "does not distinguish emptiness." Although they enter emptiness, they do not grasp emptiness as an attainment. Because they possess great compassion, they always deliver sentient beings. Because they possess wisdom, they are not defiled by existence. Thus, dwelling in emptiness, they constantly transform beings; engaging with existence, they are not confused about emptiness—they never depart from the two truths. The phrase "only now..." serves as a general conclusion. "Similar path" refers to those externalists, such as Uddaka Rāmaputta, who attained the absorption of neither perception nor non-perception, a state of stillness, and took it to be Nirvana. This Nirvana resembles the superior path but merely mimics the Nirvana of Buddhism. "Similar goodness" refers to things like Devadatta's five wrong methods, which resemble the Buddha's four reliances as goodness. Likewise, externalists who throw themselves into pits or fire, keep chicken or dog precepts, eat grain and fast to sustain life—all these are similar goodness. The above discusses externalists; now considering internally: in Mahāyāna, one upholds precepts without seeing a keeper or a kept, yet constantly upholds precepts, cultivates concentration, and practices wisdom. One ardently observes continuously, without attainment or realization—this is true. If one sees a keeper and a kept, and while constantly upholding precepts, cultivating concentration, and practicing wisdom, still has attainment and realization, this is called the similar path. If one does not dwell in forms or sounds yet practices generosity—even as the scriptures say, "not giving"—this is true goodness. If one gives according to emotional preferences, or practices diligence with attachment to signs, this is called similar goodness. Such matters, though known to be difficult to learn, if even slightly transgressed, become demonic deeds—this is called the forest of wrong views. This is extensively explained in the Ten Abodes Commentary and the Ten Grounds Sutra. The Ten Grounds Treatise explains the bodhisattva's method of cultivating body, precepts, mind, and wisdom. Through much learning one gains wisdom, and so on—both the Nirvana Sutra and the Avataṃsaka Sutra contain such passages. "One cannot learn all at once" means one should first be taught to uphold precepts, then cultivate concentration and practice wisdom—like the great ocean, gradually deepening. The three matters verify the three paths: ordinary beings act for themselves, the two vehicles act for themselves and others, and bodhisattvas act solely for others. Through these three matters, one examines a practitioner and recognizes the boundaries of the fruits of the three paths. As for "when events accord but the mind differs": for example, cultivating one good deed—though the deed is the same, the arising mind has three kinds of distinctions. As the Nirvana Sutra says: with lower wisdom contemplating the twelve links of dependent origination, one attains the enlightenment of a voice-hearer; with middle wisdom, the enlightenment of a solitary realizer; with higher wisdom, the unsurpassed enlightenment. The deed is the same, but in terms of wisdom and mind, they differ, and the fruits are distinct. From "now knowing" onward concludes the outline of the overall meaning.
第二依意隨解中。言就至未者。可知。言初至正文者。不須出家者。祇七歲者。祇云。減七歲太小。過七十太老。縱有所能。皆一向不許。若滿七歲解好惡者。應與出家。若不知好惡。應不與度。若過七十太老。不聽出家。若滿七十。若康健能修習諸業者。則許出家。若減七十。不堪造事。臥起須人。亦不許度。所以太老不聽意者。或大小便。諸根不禁。臥起須人。短氣連𠻳。涕唾惡僧地。為人所呵故。涅槃亦云。老無三種味。准鈔。過七十。若能修習善業。亦聽出家。須䟦陀羅。年百二十得出家也。已出家不應駈出者。謂與沙彌戒也。眾僧得吉。不應駈出。失男女相者。失男女根也。大乘無所以不容者。以大乘中。不簡老少二形等。但解法師語。悉受得戒。皆名第一清淨也。即顯小乘不許也。如稠林曳曲木者。非林不容木。木自曲礙不能入故。大乘雖言無所不容。但心邪曲。亦難與教理合也。欲燒寺等者。准見論十七云。若有人欲求出家。比丘問言。汝父母聽汝出家否。答云不聽。若不聽者不得出家。彼語比丘言。若不度我。我便燒寺。若如是者。聽度不犯。五百問犯重者。鈔釋云。謂教化令棄背父母及課伇故也。如論中得度已下。是多論文也。若曾經主費錢買得。損他財故。若但抄得未曾經主。即度之不犯。經無正文者。此是論文許。經即無文。准出家功德經。但云若放奴婢出家。功德廣大。不言許比丘度等。故曰無正文也。言僧至亦同者。先說苦事者。業疏云。以世網辛苦。多猒求樂。初雖□許後多退敗。故經論中。有現在苦未來樂者。即出家人是也。一食者。業疏云。佛教之中。一食為本。託緣開二。不是長途。西域至今常行一食也。一住者。一說云。獨住也。二常住坐也。業疏云。一坐跏趺。周時方起。自非味重。何以致斯。一眠者。夜三時中二時坐。一時眠等。少食者。謂節量食也。多食致病苦等。多學者慧心常運。不許浮散。須乞畜眾者。玄云。多不自量。故欲受時。先須請乞住僧籌議也。具德如度人法中者。謂指受戒楗度。二師德有三。一簡小取大。謂十夏已上。二簡愚取智。謂明閑律藏。三簡惰取勤。謂能勤教授。若不具此三。即不許。有人言。尼須乞畜。眾僧何不見制者。此未讀正律文。下結僧罪。故知同須也。名駈烏者。四分初緣中。有比丘將兒出家。入村乞食。至市肆中。見食輙取。招世譏責。佛言。自今已去。不得度減十二歲者此初緣也。後阿難有檀越家。死亡承盡。唯有一小兒。阿難怜慜欲收養之。恐違佛制故不敢。佛問。此小兒能駈烏未。答能。佛言。若能駈烏。聽與出家作沙彌。因號駈烏沙彌也。應法沙彌者。謂年十四至十九。正合為沙彌。正應沙彌之法故。名字沙彌者。年月既登。合受大戒。非沙彌位。今但假號沙彌。故云名字也。五百問等者。彼論云。比丘本俗時。共父母兄弟藏物。出家之後。家內人死盡。比丘還自來取犯棄。若有所親白衣。可語使取作福。應半與官。何以故。此物無主。應入官。不得全取。鈔約不得者。以初出家時。一切總捨。非己物故。今取同盜也。出家之前。侶家債息。亦准此判。故云亦同也。
> Now, let me explain the meaning of the second section, which deals with understanding according to one's intention. As for "reaching the utmost" — this should be understood accordingly. Regarding "the main text" — when it says "one need not renounce family life," this refers to someone who is only seven years old. As the text states: those under seven are too young; those over seventy are too old. Even if they have abilities, they are generally not permitted \[to ordain\]. If one has reached seven and can distinguish right from wrong, they should be allowed to renounce and ordain. If they cannot tell right from wrong, they should not be given ordination. If one is over seventy, being too old, they are not permitted to ordain. If one has reached seventy but is healthy and capable of cultivating practices, then ordination is allowed. If under seventy but unable to handle tasks and needing help getting up and lying down, they also should not be granted ordination. The reason why the excessively old are not permitted is: they may have incontinence of urine and stool, various faculties failing, needing help to rise and rest, shortness of breath with continuous coughing, and drooling that soils the monastery grounds—bringing criticism from others. The Nirvana Sutra also states that the old lack the three flavors. According to the Commentary, those over seventy who can cultivate wholesome practices are also allowed to ordain. Subhadra was granted ordination at the age of one hundred twenty. As for "having already ordained, one should not be expelled"—this refers to those who have received the novice precepts. The monastic community gains merit, and they should not be driven out. Regarding "those who have lost the characteristics of male or female"—this refers to losing the organs of male or female. As for the Mahayana not rejecting them: The Mahayana tradition does not discriminate among the old, young, or those with dual characteristics. As long as one can understand the teacher's instructions, they can all receive the precepts and be called "foremost in purity." This demonstrates that the Hinayana does not permit this. Concerning the simile of dragging crooked timber through a dense forest: it's not that the forest doesn't accommodate trees—it's that the crooked wood itself is too twisted to fit through. Similarly, although the Mahayana claims to accommodate everything, if the mind is crooked and perverse, it remains difficult to align with the teaching and principles. Regarding "wanting to burn the monastery": According to Chapter 17 of the Worldly Treatise, if someone seeks ordination and the monastics ask, "Have your parents given permission?" and they answer "No," then ordination is not granted. If the person then tells the monastics, "If you don't ordain me, I'll burn down the monastery," then ordaining them under such circumstances does not constitute an offense. Concerning the Five Hundred Questions stating it becomes a heavy offense for a nun: The Commentary explains this refers to teachings that cause someone to abandon their parents or to being conscripted into labor. The passage beginning with "as stated in the treatise" is commentary material from the Treatise. As for property that was previously purchased by spending money—since it harms others' wealth—this is relevant here. If one simply copies without original ownership, ordaining such a person does not constitute an offense. Regarding "no explicit text in the sutras"—this means the Treatise permits it, but the sutras have no explicit wording. According to the Sutra on the Merit of Renunciation, it merely says that if one releases servants to renounce, the merit is vast; it doesn't explicitly say that monastics may ordain them. Hence the statement "no explicit text." Now regarding "the monastic community, likewise" — this continues. As for "speaking first of hardships": The Karmic Commentary explains that worldly life is filled with suffering and many are weary and seek pleasure. Although they may initially consent, afterward many retreat and fail. Thus, in the sutras and treatises, there is mention of "present suffering, future joy"—this refers to renunciants. Regarding "one meal a day": The Karmic Commentary states that in Buddhism, one meal a day is the foundation. Taking additional food is only a provisional allowance under special circumstances, not a long-term practice. In the Western Regions, the one-meal practice continues to this day. Regarding "one dwelling": One interpretation says solitary dwelling; another says sitting once. The Karmic Commentary says: sitting once in full lotus posture and not rising until a full day has passed. Unless one truly relishes the Dharma, how could one achieve this? Regarding "one period of sleep": Among the three watches of the night, one sits for two watches and sleeps for one. "Eating little" means moderating one's food intake. Overeating leads to illness and suffering. "Much learning" means the wisdom mind constantly functions—it does not permit floating or scattering. "Must request and maintain a community": The commentary states that many people do not gauge their own capacities, so before receiving ordination, one must request that the resident monastic community deliberate upon it. Regarding "possessing the qualities as described in the chapter on ordination procedures": This refers to the Khandhaka on ordination. The requirements for the two teachers are threefold: 1) distinguishing the lesser from the greater—meaning at least ten rains; 2) distinguishing the foolish from the wise—meaning familiar with the Vinaya; 3) distinguishing the lazy from the diligent—meaning able to teach earnestly. Without these three, ordination is not permitted. If someone asks, "The nuns must request and maintain a community—why hasn't the monastic community been similarly bound?" This person has not read the actual monastic code, which does impose offenses upon the monastic community. Therefore we know they also must go through the same process. Regarding "the crow-scaring novice": In the Four-Part Vinaya's initial account, there was a monk who brought his son into renunciation. While going to the village for alms, the child, upon reaching the marketplace, grabbed food at will, drawing public criticism. The Buddha declared: "From now on, one shall not ordain those under twelve years of age" This is the initial occasion. Later, when Ananda's patron's family was wiped out, leaving only a small child, Ananda, wishing to care for him but fearing to violate the Buddha's rule, did not dare do so. The Buddha asked, "Can this child scare away crows?" The answer was yes. The Buddha said, "If he can scare away crows, he may be permitted to renounce and become a novice." Thus the term "crow-scaring novice" came about. Regarding "novices of proper age": this refers to those aged fourteen to nineteen, fitting the proper age for novice ordination—they properly embody the novice's way of life. Regarding "novices merely in name": When one has reached twenty and should receive the full precepts, they are no longer in the novice stage. Now they are novices in name only—hence said to be novices "in name only." Regarding the Five Hundred Questions and other sources: That treatise says that when a monk was still a layperson, he hid valuables together with his parents and siblings. After ordination, when all his family members died, the monk himself retrieved the goods—this constitutes an offense of abandonment. If there are close lay relatives, one may tell them to use the goods for making merit. Half should go to the authorities—why? Because without an owner, the property should revert to the government. One should not take it all. The Commentary's stance against taking is because upon ordination, one completely renounces all attachments—these are no longer one's possessions. Taking them now is equivalent to theft. If one had debts or loans with one's family before ordination, the same judgment applies. Hence the text says "and likewise."
二作法中。牒名可知。言欲至二者。度巧師兒者。律三十四云。時有巧師兒。來求比丘出家。比丘不審問。便度之。後父母來僧中問。頗有如此兒子不。僧皆云不見。彼自尋訪得。遂譏嫌。舉事白佛。佛言。自今已去。若欲於僧中剃髮者。當白一切僧。若不和合者。亦須房房語知已。乃為剃度。令問答無失故。注文謂剃髮及受十戒二師者。剃髮和上阿闍梨。及受十戒和尚闍梨也。玄云。依之出家和尚也。准出家和尚。十戒和上。大戒和上。一人經三。或三人各一。闍梨亦爾也。設法中。言應至經者。覆地香水洒之。表云。火殿向東邊露地。或西邊亦得。但不許背佛也。周匝七尺四角懸幡者。解之。都只要七尺地也。今云。一面各取七尺。四角每角著一竿小竹子。上留二十葉。以彩繩子遶之。開前一面。恐妨人出入。三邊皆以小幡子繫。著繩子上懸之。於中立一卑座。擬欲出家者坐。又設二勝座。擬和上及剃髮師坐。即先教欲出家人。向佛前禮拜。拜了却行下殿。前鋪席拜辭父母。若父母在他處。亦須望本鄉拜之。然後說偈等。如文中也。若自不解說。旁人教之亦得云云。云來至經者。論云。度沙彌時。和上應說五種之法。謂髮毛爪齒皮。此五和合共成此身。無有實法。令生猒離。所以說者。有人前世。曾修此法。今髮將落。便發先業。得阿羅漢果。是故先說。如羅睺羅。落髮未竟得羅漢果等。餘如文。言與至等者。周羅者。玄云。是梵語也。此云小結。或云胎髮。謂諸小兒。剃頭多留頂髮故。小結者。如外道斷下界或盡。無色界頂有少餘或。名曰周羅。此外道頂上。留少許者。謂表此一地或未盡也。今亦効之。剃髮表出三界業無。上界或留。和尚除之。大哉下說偈也。云三授至相者。如文。
> In the second method, the name is stated and understandable. As for "when one wishes to proceed to the second step," regarding the story of the skilled craftsman's son: The Thirtieth Chapter of the Vinaya says that at that time, a skilled craftsman's son came seeking to become a monk under a bhikkhu. The bhikkhu ordained him without proper inquiry. Later, the parents came to the monastic community and asked whether anyone had seen their son. All the monks said they had not seen him. The parents then found him through their own search and became critical. They brought the matter before the Buddha, who said: "From now on, if one wishes to shave the head within the monastic community, one must first inform the entire assembly. If the assembly is not in agreement, one must still go from dwelling to dwelling and inform each person, and only then perform the ordination." This ensures there are no errors in the questions and answers. The commentary refers to the two teachers for the shaving of the head and the receiving of the Ten Precepts: the preceptor and instructor for the shaving, and the preceptor and instructor for the Ten Precepts. According to Xuan, in accordance with the preceptor for going forth, the preceptor for the Ten Precepts and the preceptor for the Great Precepts—one person may serve for all three, or three different people may each serve once, and similarly for the instructors. Regarding the arrangement: "should come to the sūtra" means sprinkling the ground with scented water. The commentary says the fire hall should face east toward an open area, or facing west is also acceptable, but it must not have its back to the Buddha. As for "encircling seven feet with banners hung at the four corners," this is explained as requiring only a space of seven feet in total. Now it is said: each side takes seven feet, and at each corner a small bamboo pole is set up, leaving twenty leaves at the top, with colored cords wound around them. The front side is left open to avoid obstructing entry and exit. On the other three sides, small banners are tied and hung from the cords. In the center, a low seat is placed for the one wishing to go forth to sit. Two higher seats are also arranged for the preceptor and the shaving master. First, the one wishing to go forth is instructed to bow before the Buddha. After bowing, they step down from the hall, and a mat is laid out in front to bow and take leave of their parents. If the parents are elsewhere, they must also bow in the direction of their hometown. Then verses are spoken, as stated in the text. If one cannot recite them oneself, it is permissible for another person to prompt themand so on. As for "come to the sūtra": The treatise says that when ordaining a novice, the preceptor should speak on the five kinds of dharmas—hair, body hair, nails, teeth, and skin. These five together form this body, and there is no real entity within it. This is taught to give rise to renunciation. The reason for speaking thus is that some people, in past lives, had already cultivated this practice. Now, as their hair is about to fall, they may awaken their past karma and attain arhatship. Therefore, this is taught first. For example, Rāhula attained arhatship before his hair was fully shaved. The rest is as stated in the text. As for "giving the topknot": Zhōuluó, according to Xuan, is a Sanskrit term meaning "small knot" or "fetal hair." It refers to the practice of leaving hair at the crown when shaving children's heads. The "small knot" is like the outsiders who cut off all attachment to the lower realms, yet still have a slight remainder of attachment at the peak of the formless realm, called the "topknot." These outsiders leave a small patch of hair on the crown, signifying that this level of attachment is not yet fully eradicated. Now we emulate this: shaving the head symbolizes the ending of karma that leads to the three realms, while the remaining hair at the crown is removed by the preceptor. Then follows the verse beginning with "Great indeed." As for "the threefold giving and the marks," it is as stated in the text.
云初至中者。一人不合者。謂須得一和上一闍梨。不得單有戒師。遙牒和上。名入法也。禮僧足者。以我貴頂。禮彼至卑之足。表敬重之甚矣。互跪者。身既翹仰。表敬之極。理須右膝右足足指三輪距地。曲身前諸是本儀也。合掌表心專一無二緣也。捉師衣角等者。玄云。十誦中說。目連將入定。觀往業。騰空而去。令弟子捉袈裟角也。又出要律儀云。捉師衣角者。未可依承。若准十誦。明目連將弟子觀往業。遂令捉衣。若受戒即不用也。此盖是十誦中。古師妄行也。律文似對僧所者。唯律文中。似對僧為受十戒。謂律令集僧已作白等。似對僧也。五百問又云。一人不合。即非對僧。若別處受戒。即不須作單白也。理須生其戒善。立發戒緣。應問遮難。一同僧法。玄云。准與沙彌戒。要問遮難。但五逆中。不要問破僧之逆。餘四須問也。云二至三說者。羯磨疏中。分之為五。初某甲。陳己名也。二歸三境。三別指所重。言隨出家。四親依有本。即和上也。彼此相攝寄法傳心。五如來下。恐濫餘尊。非同別部調達師也。結文可知。說相中。云盡至二彰者。八指已上者。即尺六已上。名高床也。然大約有三。據相即八指已上也。據體即金銀像牙角也。據位即佛羅漢緣覺和上也。梵漢二彰者。祇云。生色者金。似色者銀。似由像也。故知。生像是梵語。金銀是漢言。文中双□。故曰二彰也。言四至行者。是得七支者。羯磨疏云。據論業體。具受七支。如律文中。大小持戒。并餘遮戒者。疏云。說境同僧。謂情非二境。何事非持等。餘如文可知。言次至故者。懷佩道者。佩謂帶持義也。應法服者。道俗路乖。反形易性也。委奇身命者。謂寧死不犯也。無適漠者。論語云。君子之於天下也。無適也。無漠也。解云。適厚也。漠薄也。謂君子乎視天下。無厚薄故。佛法亦爾。四海為家。誰可親愛。故至求大乘者。奉行極教。兼濟於他。斯德始終。通於五眾。俱堪物養。人天師範。故使誦持無置輕脫。受體及形服也。
> When first coming to the assembly, if even one person is missing, it is not proper. This means one needs both a Preceptor and an Instructor (Ācārya); one cannot rely solely on the Preceptor who confers the precepts. The Preceptor is named in absentia, and this constitutes entering the Dharma. Bowing at the monks' feet: with my honored head, I bow to their most humble feet, expressing the utmost reverence. Kneeling on one knee: the body is raised and inclined, showing the height of respect. The proper posture is to kneel on the right knee, with the right foot's toes and the three joints of the toes touching the ground, the body bent forward—this is the original ritual posture. Pressing palms together signifies a mind focused and single, without any second object of attention. Grasping the teacher's robe corner: The \*Shi Song\* (Sarvāstivāda Vinaya) says that Maudgalyāyana, about to enter meditation to observe past deeds, soared into the sky and had his disciples grasp the corner of his robe. Also, the \*Chu Yao Lü Yi\* says that grasping the teacher's robe corner is not reliable as a basis. If we follow the \*Shi Song\*, it clearly states Maudgalyāyana had his disciples grasp his robe while observing past deeds, but this is not used for ordination. This practice comes from the \*Shi Song\* and was mistakenly carried out by ancient masters. The Vinaya text seems to refer to addressing the assembly: only in the Vinaya does it seem that facing the assembly is for conferring the ten precepts, meaning the Vinaya requires gathering the monks and making a motion (\*ñatti\*). It appears to address the assembly. The \*Five Hundred Questions\* also says: if even one person is missing, it is not facing the assembly. If one receives precepts in a separate place, then the single motion is not required. Properly, one must engender the roots of precept goodness and establish the conditions for conferring precepts. One should ask about obstacles and transgressions, just as in the monastic procedure. The \*Xuan\* commentary says: following the procedure for novice (śrāmaṇera) precepts, one must ask about obstacles and transgressions. However, among the five heinous offenses, one need not ask about the offense of causing schism in the Saṅgha; the other four must be asked. Regarding "from second to third recitation": The \*Karmavācanā\* commentary divides it into five parts. First, "So-and-so" declares his own name. Second, taking refuge in the three objects (the Three Jewels). Third, specifically pointing to what is important—"following the renunciation." Fourth, personally relying on a source—this is the Preceptor. Both mutually connect, transmitting the mind through the Dharma. Fifth, "under the Tathāgata" is to avoid confusing other venerables, not referring to teachers of different sects like Devadatta. The concluding text is self-evident. In explaining the characteristics (of the precepts), "from complete to the twofold manifestation": Eight finger-widths and above, that is, one foot six inches and above, is called a high bed. In general, there are three aspects: according to characteristics, it is eight finger-widths and above; according to substance, it is gold, silver, ivory, or horn; according to status, it is the Buddha, Arhats, Pratyekabuddhas, and the Preceptor. The two-fold manifestation in both Sanskrit and Chinese: The \*Qi\* (Sanskrit) says "born color" is gold, "resembling color" is silver, resembling an image. Thus, "born image" is Sanskrit, while "gold and silver" are Chinese terms. The text uses both, hence it is called the twofold manifestation. Regarding "from four to the practices": This refers to obtaining the seven types of action. The \*Karmavācanā\* commentary says: according to the substance of karma, one fully receives the seven types of action. In the Vinaya text, the great and small precepts of restraint, along with other accessory prohibitions, the commentary says: the objects are explained as the same as for the Saṅgha—meaning both sentient and non-sentient objects; what is there that is not upheld? The rest is clear from the text. Regarding "next to the 'therefore'": "Cherishing the path" means wearing and upholding. "Appropriate robes" means the paths of lay and monastic life diverge; one transforms appearance and changes nature. "Entrusting body and life" means preferring death over violation. "Without partiality or indifference": The \*Analects\* says, "The exemplary person regarding all under heaven has no partiality, no indifference." The commentary explains: "partiality" means thickness, "indifference" means thinness. That is, the exemplary person views all under heaven without thick or thin. Likewise, in the Buddha's Dharma, the four seas are one family—who can be dear or distant? Thus, when seeking the Great Vehicle, one practices the supreme teaching and benefits others as well. This virtue, from beginning to end, extends to all five types of disciples; all are worthy of offerings and are teachers and examples for humans and gods. Therefore, one should recite and uphold without any negligence or frivolity regarding the received precept substance and the robes and form.
次六念中。如文。次十數。言僧至數者。列名也。言准此等者。明對治也。云初至故者。初破自餓外道者。指前一切眾生。依仰飲食而住也。以渄糠下。辨自餓之相也。佛言。一切有情。須依飲食而住。我於菩提樹下。獨悟一法。外道聞之撫然大笑。以問如來。因茲與說四食。假此資神。乃得聖果。然則離著為本。汝今不識道原。便將絕食為道者。非道也。為對治此外道。所以五第一故。二為破自然外道者。指前名色也。此輩外道。計一切皆無其因。如犢子下辨所執相也。佛言不爾。內報外報皆有本因。故立第二名色也。五蘊成身。四蘊心心所是名。一蘊是色。心不可見。只可談名。故在胎時三十八轉。九月便生。託彼胎藏。可是自然耶。三為破梵天為因外道者。指前痛痒想也。自在梵王等者。正辨彼所計之相也。外道執云。以劫初成時。梵天剏下。始有人物。便相認作尺子。豈不由梵王為因。今有嗔恚。還因彼天故。佛言不爾。故立痛痒想。此盖依古經論文也。痛是苦受。痒是樂受。想是捨受。無因三受而生。不由彼上。以初一念緣色之心。名之為識。了達染淨名之為想。領納違順名之為受。由二想故。便生三受故。便有三行。故長輪歷無有了期。四破無因果外道者。指前四諦也。如草木等者。佛言不爾。凡一切法。有因則有果。故說四諦。如苦集二法。是世俗因果。滅道二諦是出世因果。凡夫造於集因。招於苦果。聖人修道為因。感得滅諦之果。豈可無耶。問此無因果外道。與上自然外道何殊。答前自然。計一切物。不為物造。天然自有。今無因者。直是全分撥無因果。義有別也。五破神我外道者。指前五陰也。執於身中下。辨所計之相也。彼說大我遍虗空。小我在身中。如麻米許潛。轉作諸事業。知有冷熱行來去住。皆由其我也。佛言不爾。故立五陰治之。即涅槃云。色亦非我。受想行識亦復如是。我在何處。為在色中。為在識中。計此身中。但有五陰。計我則有五。如是離合。次第求之。覓我不得。便悟妄執。獲無我理。分成無漏想。似聖人。六破一識外道者。指前六入也。如一室下。正辨所計之相也。彼計一識。遍於六根。猶如獼猴窺歷六𡱈。無識之人。謂有六識。其實一也。亦似根門乃六。一識通行。佛言不爾。若但一識。豈向眼根內聞聲。今說六入以對治之。七為破不修外道者。指前七覺支也。以却順下正辨所計之相也。謂此外道以得五通。逆順觀過未各齊八萬劫。八萬劫外。冥然不見境。呼為冥諦。涅槃舉縷丸之喻。一切眾生。端拱任運。至時生死自盡。自證涅槃。不要修道也。佛言不爾。須方便增修。故立七覺支。一念乃至第七捨覺支。此七覺支。簡釋正理。云有至詣。豈可不修而獲果證也。八為破邪因外道者。指前八正道也。或持下。正辨彼所執之也。彼見鷄狗牛等報盡。遠業將熟。生彼色天。不知他是遠遠善因。將謂是今修證。乃効彼噉不淨之物等為戒。乃至修世八禪。用為涅槃。邪進邪慧皆爾。佛言不爾。故立八支聖道。語業等為聖道之因。並乃資神者。超世表。九破色無色天計涅槃外道。指前用九眾生居也。以二界下。正辨彼所計之相也。謂無想定在色界頂。非非想定無色界頂。彼二天滅心心所法皆盡。既若無心。心並沉沒。分麤心不覺。便是大理。故說此二。號曰涅槃也。佛言不爾。此是妄心。外人不識。夫涅槃者。寂寥虗曠。不屬色心。此乃三界九地眾生所居。何名絕有之法。故說九眾生居對治也所言九者。四禪四空處為八。更并滅受想定次第定。便成九也十為破色空外道者。指前十一切入也。以外道下。正辨彼所計相也。彼六行斷惑。忻上猒下。忻初禪觀。欲界如癰瘡毒箭等以色破欲有也。又猒四禪忻空處。謂空為極以空破色有也。佛言不爾。今立十處。但是根塵相入。識想分別。實非涅槃也。蓮用多少者。如依初禪。作青觀之時。先觀世界。一點青色。漸漸廣大。遍滿天下。即是青遍一切處三昧。餘皆例爾。後却退滿。初觀之處。若得純熟。大小自由。斯皆想得依上三禪亦爾。次上界漸細。不以色為禪境。即四空等。空之與色。皆是禪境。不可計為涅槃。若見有境。便是虗妄。實唯識之所變。故曰實唯一識也。佛言此十並是心心所法。濟入之處。故說十一切入。非謂涅槃也。無色如大海。除廣不能度者。如今人欲過海東者。此是小海。凡夫能度。若是鐵圍邊大海。則非凡夫能度。今欲色如小海。無色喻大海可知。言此至等者。准祇云。應問彼。誰是汝和上。誰是汝餘師。沙彌有戒。應數有幾。初名何等。如此問之則用光正道。以驗邪人也。餘文可知。四明隨戒相。言沙至所存者。自然遠近者。謂沙彌在六種自然界中作法。亦准大僧法。則通局集沙彌僧也。了論憂婆塞別界者。如前結界中。列十七種。別住處辨也。別者。有施此界不施彼界。一同僧界施也。所對人者。古師云。沙彌衣鉢說淨。受持安居等法。皆對大僧作之。今師不許。但自對沙彌也。兩不相足者。大僧沙彌。兩不互足。如何作法。必無沙彌。即自心念也。亦隨處存者。又進退解也。若大僧境勝。無人不可下求沙彌。一向非分。若沙彌無當眾。即苦求大僧。亦應通得。但勝求劣即不可。劣求勝無爽。故有此釋五百問論。半行來。又有鈔中開。今云合有。
> Next, the Six Recollections are discussed, as in the text. Then the Tenfold Counting is explained. "From 'monks' to 'counting'" introduces the list of names. "Based on these" clarifies how they counter specific wrong views. From "first" to "therefore" covers the first counter: refuting the ascetics who starve themselves. This refers to the earlier statement that all beings rely on food and drink to survive. The phrase "without husks and bran" describes the practice of self-starvation. The Buddha said that all living beings must depend on food and drink to live, and that beneath the Bodhi tree he awakened alone to this one truth. When the non-Buddhists heard this, they burst into derisive laughter and questioned the Buddha about it. In response, he taught the Four Kinds of Nutriments, showing that through proper reliance on them one can nourish the spirit and attain the fruit of enlightenment. The key point, therefore, is non-attachment, not fasting. Those who do not understand the root of the path and mistake abstaining from food for the spiritual path are on the wrong track. This is why the first teaching was given—to counter that mistaken view. Second, to refute the non-Buddhists who believe in spontaneous arising (naturalism), the earlier mention of "name and form" is referenced. These practitioners hold that everything arises without a cause. The text then explains their view using the example of a calf. The Buddha said this is not so. Both the inner world of the mind-body and the outer world of conditions have fundamental causes. Thus, the second teaching establishes "name and form." The five aggregates form a being: four aggregates belong to the mind (name), and one belongs to form (matter). The mind cannot be seen directly, so it is spoken of as "name." In the womb, there are thirty-eight developmental stages, and after nine months birth occurs. The body relies on the mother's womb—how could this be spontaneous or uncaused? Third, to refute those who claim Brahma (the creator god) is the cause, the earlier mention of "feeling, perception, and mental formation" is referenced. The text identifies the views of those who worship Brahma as sovereign. These non-Buddhists believe that when the world first formed, Brahma descended and created humans and beings, and so they regard him as the original ancestor. They claim, for instance, that if anger arises now, it also comes from that god. The Buddha rejected this, and thus established the triad of feeling, perception, and mental formation as the causes. This is based on the ancient scriptures and commentaries. "Feeling" refers to painful sensations, "perception" to pleasant ones, and "mental formation" to neutral ones. These three types of feeling arise without a creator god, not because of a supreme being. The first moment of mind that takes in a form is called consciousness; discerning purity and impurity is called perception; experiencing what is agreeable or disagreeable is called feeling. From these two types of perception, three kinds of feeling arise, which in turn produce three types of volitional actions, leading to endless wandering in the cycle of birth and death. Fourth, to counter those who deny causality altogether, the earlier mention of the Four Noble Truths is referenced. The Buddha rejected the view that things arise like grass and trees without cause or effect. He taught that all phenomena follow the principle of cause and effect. Thus, he explained the Four Noble Truths. Suffering and its origin are the causal and resultant aspects of the mundane world. The path and its cessation are the cause and result of the supramundane path. Ordinary beings create the cause of craving and thereby experience suffering as a result. Noble ones cultivate the path as a cause and attain the fruit of cessation. How could causality be denied? One might ask how these "no-cause" non-Buddhists differ from the earlier "naturalists." The earlier naturalists believed things arise by themselves, without being created; this group simply obliterates causality altogether—the difference lies in that. Fifth, to refute those who believe in a permanent self or soul, the earlier mention of the Five Aggregates is referenced. The text describes their belief that there is a great self pervading space and a small self within the body, fine as a grain of sesame, that directs all actions, perceives heat and cold, and governs movement and rest. The Buddha denied this and established the Five Aggregates to counter it. As stated in the Nirvana Sutra, "Form is not self; feeling, perception, volition, and consciousness are likewise not self." Where, then, is the self? Is it in the body, or in consciousness? In this body, there are only the Five Aggregates. Seeking the self among them in this way, one finds it nowhere; realizing this, one lets go of the false attachment to self and attains the truth of selflessness. Sixth, to refute those who believe in a single consciousness, the earlier mention of the Six Sense Bases is referenced. The text describes their view with the analogy of a single consciousness operating through all six sense faculties, like a monkey peering through six windows. Unaware people think there are six consciousnesses, but in truth it is one consciousness functioning through six different sense gates. The Buddha rejected this. If there were only a single consciousness, how could it hear sounds through the eye faculty? Thus, he taught the Six Sense Bases to counter this misconception. Seventh, to refute those who believe spiritual practice is unnecessary, the earlier mention of the Seven Factors of Awakening is referenced. The text describes how these non-Buddhists, having gained the five supernormal powers, could observe past and future for eighty thousand eons, but beyond that saw nothing—a state they called "the dark truth." Using the analogy of a wound thread ball, the Nirvana Sutra points out that some believe beings can simply let things take their course, with no need for practice, assuming that when the time comes, birth-and-death will naturally end and self-realized nirvana will arise. The Buddha rejected this, teaching that one must make diligent effort along the path. Hence, the Seven Factors of Awakening—starting with mindfulness up to full equanimity—were established. These awakenings distinguish correct from incorrect principles. One cannot attain realization without practice. Eighth, to refute those who engage in wrong ascetic practices, the earlier mention of the Noble Eightfold Path is referenced. The text describes practitioners who observed the habits of chickens, dogs, oxen, and other animals, thinking that by imitating them—eating impure things and so on—they could attain liberation. They even practiced the eight worldly meditative states as if they were nirvana, all with wrong effort and wrong understanding. The Buddha rejected this and established the Noble Eightfold Path—right speech, right action, and so on—as the true cause of liberation, which elevates one beyond the mundane world. Ninth, to refute those who mistake the formless or form-sphere heavens for nirvana, the earlier mention of the Nine Abodes of Beings is referenced. The text identifies the views of those who practice the meditation of non-perception or the state of neither-perception-nor-non-perception, believing that extinguishing all mental activities in these high heavens constitutes nirvana. The Buddha rejected this. These states, though very subtle, are still an aspect of the deluded mind. The true nirvana is utterly transcendent and not within the categories of form or mind. These nine abodes are merely places where beings dwell within the three realms; they cannot be called ultimate liberation. Thus, the Nine Abodes were taught to counter such a view. The nine are: the four meditative heavens and four formless spheres, plus the state of the cessation of perception and feeling, making nine. Tenth, to refute those who mistake meditative absorption for liberation, the earlier mention of the Ten Universal Spheres (or "Ten All-Encompassing Perceptions") is referenced. The text describes practitioners who, when cultivating meditative states, use one sphere—such as the blue perception—to dissolve others, viewing forms as a hindrance and emptiness as supreme. They may even regard these experiences as final liberation. The Buddha rejected this, explaining that these ten spheres are simply perceptions of the interaction between sense organs and objects, created by consciousness and thought. They do not constitute nirvana. For example, in the first meditation, when one visualizes the color blue, one first sees a tiny spot of blue, then gradually expands it until it fills the entire world—this is the meditative state of blue pervading everything. The rest follow the same pattern. With practice, one gains mastery over size and scope, but these are still only mental constructs. As one ascends to the higher formless states, the perceptions become increasingly subtle, and both form and emptiness must ultimately be transcended. Seeing any object as ultimate reality is delusion; everything is simply a transformation of consciousness itself. Thus, these ten spheres are conditions that the mind enters through, not liberation. One cannot cross the great ocean of formlessness just as one cannot cross the vast ocean beyond the Iron Mountain Range—such a crossing is not achievable by ordinary beings. In this way, the text demonstrates that these states are not the final goal. The rest of the text can be understood easily. The instruction to ask, "Who is your teacher? What precepts do you observe? How many?" is a means of shining the light of right view to test and expose those with wrong intentions. The fourth section concerns the specifics of the precepts. The phrase "from 'monks' to 'wherever the will may be'" concerns the natural boundaries. For novices, rituals may be performed within the six types of natural boundaries, similar to the method for fully ordained monks. Boundaries may be designated collectively or separately. Variations arise when one area is given for ritual purposes but another is not, following the same principle as for the monastic sangha. The question of whom rituals require: an older teacher said that novices should perform confession, receive their robes and bowls as precepts, and undergo rain-retreat rituals before fully ordained monks. This current teacher, however, does not accept that approach and maintains that novices should do these things among themselves. If a novice is without a companion, he can do them in his own mind. “At any location” again explains this nuance. If a fully ordained monk is in a more privileged position, it would not be appropriate for him to seek a novice as his companion for such rituals—that would be overstepping. But if no fully ordained monk is available, a novice could seek one for his own rituals, which is acceptable. This gives rise to these explanations According to the Five Hundred Questions commentary, allowances are made, and some variations are noted in the commentaries..
次明秉法。類通眾別者。謂類大僧。眾則眾法。別則對首。故類通也。言先至之者。請二衣施主者。謂真實展轉也。以沙彌戒中。不許捉實等。正同於僧。不得自畜。亦須請白衣為主故。若犯長等者。同僧三十中。皆犯捨墮。不受十戒沙彌在界。非別眾。餘如文。二明眾法通別二途者。標列可知。言若通至出者。如文。云若別至中者。誦沙彌戒經。謂愛道尼經者。玄云。觀其文勢。似愛道經。便是沙彌戒經。若准諸經目錄。自有沙彌戒經一卷。別復有大愛道尼經二卷。故知別也。今有釋云。恐是鈔筆悞。理合云誦沙彌戒經。誦愛道尼經。錯書謂字也此解應好思之。云若至念者。說僧自恣之文。即沙彌互跪。向五德說僧自恣句。若沙彌別處自恣。五德須往沙彌所。作自恣也。以犯舉兩通者。謂兩眾俱有犯罪。義有罪須舉。故須說僧自恣文也。餘文可委五雜料簡。言其至罪者。知淨不淨者。長衣說淨未說淨等。餘如文。云五至行者。如文上來多義不圓總是沙彌篇竟。
> Next, we discuss the procedures for handling the precepts. This is divided into categories that apply to the community as a whole and to individuals. When we say "similar to the community," it means the procedures are the same as those for the ordained monks; "the community" refers to collective procedures, while "individual" refers to those conducted face-to-face. Thus, they are understood through analogy. Regarding the phrase "those who arrive first," it refers to requesting two kinds of robes from donors. This involves both direct and indirect giving. In the precepts for novices (sramanera), they are not permitted to handle money directly, just as it is for monks. They are also not allowed to keep such items for themselves, so they must request a layperson to act as the primary custodian. If they commit an offense such as keeping excess items beyond the allowable limit, the same rules apply as for monks in the thirty cases, all of which involve forfeiture and confession. A novice who has not yet received the ten precepts but is within the monastic boundary is not considered a separate community for these purposes. The rest is as stated in the text. Second, we explain the two aspects of collective versus individual procedures. The outline and listing are as described. Regarding the phrase "if it extends to the end" (of the season), it is as stated in the text. The phrase "if it is separate up to the middle" refers to reciting the novice precepts scripture. Concerning the "Ajita Bhikkhuni Sutra," the commentary says: judging by the context, it appears to be the Ajita Sutra, which is the novice precepts scripture. However, according to various sutra catalogues, there is a separate one-volume "Novice Precepts Sutra," and also a separate two-volume "Great Ajita Bhikkhuni Sutra." Thus, they are distinct. Some current explanations suggest this might be a scribal error, and it should read "recite the novice precepts sutra and the Ajita Bhikkhuni Sutra," with the character "zhi" (meaning) mistakenly written for "wei" (and). This explanation is worth pondering. The phrase "if it comes to the recitation" refers to the passage about the community's self-accusation (pravāraṇā) ceremony. At that time, the novice kneels and, facing the five virtuous elders, recites the words of the community's self-accusation. If the novices are conducting the ceremony separately in another place, the five virtuous ones must go to the novices' location to perform the self-accusation with them. Since both groups may have offenses, the meaning is that if there is a fault, it must be announced; therefore, the words of the community's self-accusation must be recited. The rest of the text can be understood accordingly. Fifth, in the miscellaneous explanation section: regarding "their offenses," one knows whether they are pure or impure, such as whether longer robes have been properly declared or not. The rest is as stated in the text. The phrase "five to practice" is as described in the text. Many of the above points are not fully complete; this concludes the section on novices.
從此第二尼眾篇。文二。初牒篇。次依文釋。初言尼至二十九者。來意者。沙彌之法上篇統收。約尼別行却未彰述。但尼女多迷。事須分曉。若不委錄。機教莫同。故立此篇。秉為龜鑱。釋名者。尼僧和合名為眾。與僧全異。故曰別行。軌範有儀稱之曰法。篇如常解。注文尼者女也者。西土有二十四聲。今尼是女聲收之。今言尼者訛也。若依諸記中解云。尼是梵音。此番為女。今不言女。但云尼者。以女字有濫。故存梵名。舉例如羯磨番為業等云云。河摩母等者。梵語摩訶波闍。此云大愛道。盖存舊語也。若准新云。摩訶鉢剌闍鉢底。此番為大生主。大是眾義。一切群生。皆是佛子。姨母是佛母。群生荷賴故。又准佛本行經說。姨母是遍覺長者之女。長者有八女。第一摩耶。第八生主。同事淨飯王。餘六二女事斛飯王。二女甘露飯王。二女事白飯王。今斯愛道是㝡小女。佛親阿姨。如來生後七日。摩耶命終。便是姨之乳養。故稱為母也。盖亦敬重極故。
次依文釋總意中。言比丘尼至也者。細行眾多者。謂略則八萬四千。廣則無量無邊。故云多也。有無輕重隨事己分者。且大分為言。如僧有二百五十戒。尼則三百四十八。𠝶有九十八條。唯尼有僧無。如二不定輙教誡等。僧有尼無。又如漏失。僧重尼輕。如摩觸戒。尼重僧輕。隨其有無輕重。及別行眾行等。事鈔序已曾分出。指在此篇所明。故曰己分也。今簡取唯別者。正明述作此篇意也。謂於有中輕重之內。與僧不同。是唯別者。作此一篇。若不簡唯別之者。立為此篇。臨事披撿。不知處所。即是浮漫。今若立此篇明。即不浮漫也。云所以至後者。釋上立篇前後意也。所以在沙彌後者徵也。意云。已受大戒沙彌。但受十戒。今何故却在下明耶。智論已下。正辨所以也。謂尼得無量律儀。理合在先。今在後者。似儀法不便也云云。
次開章中。言就至眾者。如文。云前至行者。列門也。初中者。且於受戒中也。云前明至也者。尼滿十二歲者。業疏云。加僧二歲者。顯其志弱。累年為德。律文為尼。愛畜弟子。因制二十餘戒。年年度人。不能教授。多違犯故。隨度制畜眾法。令眾量之。以尼滿十二夏。方聽度人。違則犯墮。僧滿十一夏。有智即聽。違便犯吉也。依止式叉沙彌尼吉羅者。謂大尼未滿十二。受他依止等。皆犯吉也。搜玄云。此通約畜眾。亦不准受戒故。一年之中。唯得四也。唯隔第二年。復得畜四。初年須法。第二年畜義須重。與畜眾法也。二受戒。言次至中者。文如常引者。謂尼受本法。初請師。乃至尼中白四羯磨之文。如常引用。羯磨本中略不明也。更有前方便。僧中受五戒了。尼中受十戒等。一切依常云云。有人言尼受五戒。當眾自為受。不必僧中。今多是大僧中與受者。此應是尼不解受故。令向僧中也。意不然。未曾見有教文。令尼受五戒。必在僧中。若言尼不會者。本法亦乃作得。五戒豈曉耶。但出非法濫相者。謂今鈔文。但舉非以顯是。欲使識非而避過也。謂本法尼與大尼。相濫之相。故下戒體立緣示耳。此中舉其八法。略題請師者。欲明阿姨與僧異之所以也。此學佛召愛道之號者。業疏云。如皇姨皇舅等。國隨天子所呼也。以正要急者。謂以此問遮難。正是學戒家要急之事。故須子細。恐不成問答。不相領解。不納戒故。具依常法者。俱依律文及羯磨受戒常法。不得差互。若互不成受也。餘如前受中者。指僧受戒篇。八法調理等云云。云初緣五分者。下自列釋也。云初至之者。即日往大僧中等者。謂今朝受本法。當日內。便須往大僧中無過。若明日往者。以經宿故。犯吉也。問既經宿。失本法不。答業疏云不失。由制令捨。故知在也。古來妄解。經宿失者。非也。若爾舊法既在。但用即得。何要捨故受新。答以違佛制。義有涉疑。故須捨也。端正難緣者。五分中說。此女名半尸迦。先是婬女。十誦云。此女端正。價直半尸迦國金寶。後欲於佛法中出家。欲往蘭若處伽藍中受戒。有賊伺捉此女。遂令信為他受戒等。諸記中。多於此處。辨明三師之義章門。今意不然。前受戒篇中。廣明十受處。已敘說了。此但是引證之文。不令更述。思之。又師資傳云。夫大海為王。百川自到。大師為匠。群萌自依。俗禮亦云。禮聞來學。不聞往教。俗曲立制尚然。況三寶尊高。豈輙輕忽也。有人就尼寺外等者。鈔意商略。既非尼本寺。即合得戒。然詳其意。特為尼來。僧得違教吉。云問至也者。本法者。尼先作此法。是大僧羯磨之本。若無此法。不得輙加。餘文可知。云二至乞戒者。如文。言三至非奪者。有人不立此法者。古人云。尼來僧中。全不秉法。又尼不足大僧之數。何假結界。故云不立此法也。然此下鈔意。異古。須結所以也。非界無以攝人者。古人若云尼不秉羯磨。不要結者。且大僧於僧即成作法界。於尼但是自然。如何攝得尼護別眾過耶。雖不秉法。亦須結作尼界。自攝尼僧也。本法尼且置自然外者。此約尼來僧中。結界之時。其本法尼為戒未具。不合得聞羯磨。既亦得名比丘尼。故不許在自然內。所以且今出家也。故業疏云。此尼不同下眾。全未得法。故須消息中間人也。下二眾者。謂式叉及沙彌尼。與同處即無妨。亦令小遠。不得聞羯磨之聲也。又如尼懺僧殘下。舉例成立前來須結之義也。中國僧來不共非奪者。謂西國傳法之僧。覺明三藏真諦等。並是賢聖。且不云不要結界。非斥其結也。云四至說相者。如文。言五至請者。准前須請者。准尼中作本法。須請戒師。今僧中秉法。准前尼中。亦須請也。言以外至之者。體謂白四羯磨。相謂八重乃至四依。一如僧中行之。前之四重。一一喻顯。並同僧故。後之四重。還前種類。就四依中。樹下依者。非蘭若中。尼輕易陵。不行此教。何妨餘樹。行頭陀行。如五分。四依無樹下坐。段為麤弊臥具也。
次懺罪中。言二至同者。覆藏全無者。謂尼犯殘行悔。縱覆百夜五十夜。亦不要行別住。以尼不許獨住故。但改僧六夜。制限半月。二眾中行摩那埵也。若行時別白。白時須集二部僧一時白。不得唯白一眾也。如中卷列者。指懺篇廣列儀則。唯當部自結者。謂前懺中唯明僧法。今於二部中答。須結界故。自結界自攝。并稱大姉為異耳。
三辨說戒儀中。吉善至同者。善見。初緣聽往尼寺受教。是未制前。即日暮戒也。後聽僧往尼寺者。謂制後輙教授戒也。四分雖無其文。引上二戒。辨意同也。為人譏嫌。如隨相中引云云。言若差至已者。主人者簡非客。不知僧得滿缺等。無病者簡有病。不能赴集故。有智者簡無智也。及此不聽者。若初不告語。㝡先入寺看者提。後入無犯。不白入舉一足越。二足提。比丘入尼住處。亦爾。言至至律者。如文。言問至訊者。要須僧尼二眾。各滿和合無病。乃得差請。若二眾各互不滿及病。不和合者。並禮拜問訊也。所以爾者。謂差請之法。須秉羯磨。若一人被差。餘四成眾。各若不滿五人。即不可也。下文亦自述之。若尼來欲應受者。祇云。誰與比丘尼取欲。取尼欲人。應至上座前。偏袒右肩合掌。作如是言。比丘尼僧。和合禮比丘僧足。與清淨欲等。不得述己道德者。祇云。囑授應受。除五種人。一僧中上座。二教誡尼人。三半月念戒人。四守房人。五病人。若言我是乞食頭陀大德等。得越毗尼也。本疏指首疏也。餘如文。
四辨安居法。言四至通結取者。請問布薩者。祇云。比丘教誡尼時。應如女想。比丘尼於教誡。如佛想。是名布薩。問布薩法也。通結取者。謂來去無障。不破安居也。
五辨自恣中。言五至中者。往大僧中曲身低頭。謂須在上座前。今多在佛前者。違教也。如上自恣中者。前云良久嘿然等云云。差二剿了知法者。此十誦文也。彼羯摩磨二人。與四分有異。今但取剿了簡非遲滯。知法簡非愚教。意證前文不取二人也。言問至僧者。但欲或色益壽者。大愛道經云。佛告阿難。受具戒當由比丘僧。若眾許可乃得。若一人不肯。亦不得。所以爾者。由比丘僧。而得成女沙門。佛言。女人多欲態。但知欲或色益壽。畜弟子不令佗學問。只貪愛門徒。是或色也。被此色聲所或。貪佗供送餉遺。養於身命。故云益壽。此盖目前片時之事。故曰須臾。不知脫離生死。求大菩提。故制依僧。云有教誡之理。
六辨隨相中。言六隨戒相。隨尼之戒。解釋相狀也。言尼至出者。尼八重。前四與僧同。不更列之。云摩觸戒者。釋名。以手捫摸。名為摩觸。此是為防。戒是能治。能所通舉。故曰云云。緣起者。佛在舍衛國時。有偷蘭難陀尼。共大善鹿樂長者。各有繫意。長者設食請。時到諸尼總去。唯難陀尼不去。長者知不來。便疾疾往寺。至尼房犯捉。以手捫摸。被守房小沙彌尼窺見。乃至以事白佛。日此制戒也。制意者。夫出家之人。業然物外離染為懷。今受彼染心。觸於重境。女人志劣。大惡臨危。大聖除防。故以制也。戒本六句。一若比丘尼能犯之人。二染污心。共染污心男子明有染心。三從腋已下膝已上身相觸明境犯也。四若摩。若牽。若上摩。若下摩。若舉。若下。若捉。若捺明犯相也。五比丘尼波羅夷明治罰也。次釋鈔。言六至重者。腋下腕後者。前就身辨分齊。後就支中辨分齊。若准祗律。肩已下犯。通其四分。腕已後者。即取祗肩為分齊。何獨於腋下耶。餘如文。云尼至罪者。僧不問染淨者。謂不問前所觸之境。有染心無染心。但使自有染心。往觸著便犯也。隨處得罪者。重境則重。境則蘭也。不犯中。言四至罪者。四分同僧中者。彼云。若取與時。相觸不犯。若解救為難緣。一切無犯。染心等不犯也。非無吉羅者。約非威儀說也云云。
八事成重戒。釋名者。捉衣等殊。名之為八。鄙惡之過曰事。此是所防云云。緣起。佛在舍衛國。時難陀尼與沙樓鹿樂長者。先各有染心。共入屏處。乃至共期招譏。故制也。問前戒。何以繞觸著便犯。此戒因何滿八方犯。答前據染心厚重。此約染心輕。要假滿八方犯也。戒本六句一能犯人。若比丘尼二明染心。染汙心三明知。知染汙心四明犯相。若捉手捉衣入屏處。共立語。共行。或身相倚。或共期五結犯。是比丘尼波羅夷六明治罰。不共住。次釋鈔言。五至犯者。列緣也。犯前七事未懺者。謂若犯七事。懺七蘭了。更作第八。亦不犯重。今犯前七未悔。續作一事。便成八滿。即犯重也。
言八至此者。注文以後是重者。謂簡境也。若腕後即犯。前戒一觸成重。不須至八也。今云捉手。是腕已前輕也。三事亦爾者。四屏共立。五屏處共語。六屏處共行。為三事也。犯八捉手不成重者。謂前後八度。皆是八中一事。未成重也。若一男犯八等者。此有四句。初句約人。第二句時一。第三句時八。第四句人八。俱皆一重也。不犯中。言不至犯者。謂律中。若有所施與。若禮拜。若悔過。若受法。入屏處共住立語行。若賊惡獸來曲身避。因而相倚不作惡事。一切不犯。若爾何故下單提中。入闇室犯提鈔通云。由無所為等也。覆佗麤罪戒。釋名者。知彼犯重。故意藏隱。此是所防云云。緣起者。佛在舍衛國。因難陀尼。知妹尼松陀舍難犯重。恐外人知。覆藏不說。後妹尼休道。方說向諸尼。諸尼舉過。因制戒也。制意者。出家之人。共修淨行。見佗有犯。理合舉陳。初有隱心。後方言及。過中之甚。是以聖制。戒本七句一能犯人。若比丘尼二知。知比丘尼犯波羅夷三明白心知。自不發露。不語眾人。不白大眾四明有□心。若於異時。彼比丘尼。或死或被舉。或休道。或入外道眾五明緣等。後作是言。我先知有如是如是罪六明能犯。是比丘尼波羅夷七治罰。不共住。次釋鈔云。六至便犯者。列緣也。二犯四重已者。若准第八多論說。尼覆七波羅夷。但得提。若覆婬夷即結重。今則不然。四作覆心者。此約覆佗重罪之心。若自犯重自覆但蘭耳。言若至也者。如懺罪中者。如僧殘中。若犯殘已。無人可發露。不名覆藏。有八種。不成覆。如彼說之。十誦。若尼被舉等者。此約知佗尼犯已。未得發覆。便自被舉。或狂等皆不成覆。為舉不足佗數故。所發亦不成發也。餘文如彼說。捨心相應者。謂慈心。捨前人所犯之罪。更緣其犯。亦不作覆彼罪心。得捨前二心。如此相應者不犯。又解。但畏二難情無愛憎。故名為捨也。無記心亦不犯者。謂約佗不作覆心。在無記時。故不犯。若擬作覆心。縱在無記睡眠心中。亦成覆藏者。下出相狀也。
言若至悔者。不成者。謂界中無清淨人也。縱不說開不犯。謂非清淨者。謂所對之人也。若對先知二俱有過者。首疏云。若欲發露。覔未知清淨向說者成。若對先知。二俱有過。名須露故不成也。此相稍難曉。今更指事說。且如張尼犯重了。王尼如張尼犯。便為佗覆。不說也向人。後有李尼。亦知張尼犯重。便向王尼處發露者。故不成也。由此王尼。既先來知與佗覆罪。自是罪人。不可更受他發露。此二俱有過。各須發露。故不成也。反上不合者。若不識能犯尼姓名罪種相等。並無犯。故云反上不合也。若前人受竟者者。應對一人說。便止也。無窮過者。准祇云。不作發露之心。而但向佗說。也又轉說如此無窮。雖說不免覆也。故彼文云。若比丘尼犯重。應向人說。若共行弟子。依止弟子犯重。師作念云。若向人說。尼僧必當駈出。以恩愛故。覆佗罪。自身得重。是尼復向餘尼說某甲犯重。彼尼聞已。復作是念。我若說者。二人俱被駈。便一向覆藏。俱犯夷也。乃至百千人皆重。故知不作發露之心。雖然口陳。亦不免犯。根本無過者。如一尼知佗犯。即作覆心而不犯者。早自發露竟。能覆之人無犯。猶根本已彰故。言四分至重者。如文。言不犯可知。八重之中。後四戒。鈔但解前三。其第四戒。時希少用。故略不述。然略說大意。謂大比丘。被僧所舉尼。倚八敬隨順。祇舉比丘故。其已僧。三諫不受故犯也。言隨順有二。一食。二衣食。問隨順被舉比丘。即須設諫。若隨被舉比丘尼。尼僧用諫不。答隨順被舉大僧。即要諫。若隨順被舉尼。不要諫。若爾一等隨順。何故不同。答佛制尼恭敬大僧。濫故須諫。尼是同類無濫。故不用諫也。
言十七僧殘中等者。此十七戒。九戒初犯。八至三諫犯。九中前二。謂媒人二謗也。八中前四。破僧助破汙家惡性。此七同僧。更有十戒不同。一言人。二度賊女。三輙解舉。四四獨。五受染心衣食。六教佗受。七自親近住。八勸佗親近。九嗔心捨三寶。十發起四諍。前六戒初犯。後四違三諫。今文略指媒嫁二謗。同大僧中。當世盛行。故略指出。破僧等四。時所不行。但略舉大綱。故不指也。後十七內。只明言人四獨。盖是當世現行。種相難知。反顯餘八戒種相易知。及時所不行。亦略不辨也。言人戒者。釋名。手疏諸官。故曰言人。此是所防云云。緣起有二。初佛在舍衛國。有尼在一處住。居士為尼造一小伽藍施尼。後尼捨去。居士復死。居士呪乃耕此地。後尼却歸。不許耕之。彼不受尼語。尼乃詣官言人。官罸居士兒。財物入官。為俗譏呵等。二因波斯匿王小婦。作一小精舍施尼。尼後時往人間遊行。多時不迴。小婦又將施梵志女。比丘尼後歸熟索。梵志女云。此施主施我。尼乃詣官言之。官及問尼言。其事如何。尼不會理。妄答云。地屬王。處屬施主。斷事人云。處既屬施主。施主與彼。今何更覓。遂判與梵志女。諸尼又白佛。佛語王言。應還於尼。先施是施。後於非施。王依佛語却與。罸斷事人。錢物入官。招於譏責。是以制也。制意者。出家之人。應懷四等。今內發不善。往俗言人。違慈既深。是以制也。戒本三句一能犯人。若比丘尼二明業相。諸俗官言居士。若居士兒。若奴若客作人。若晝若夜。若一念頃。若彈指頃。若須臾頃。是比丘尼犯初捨三法犯。僧伽已下。次釋鈔。
言四至蘭者。若斷事人下手疏者。搜玄云。西土別有斷事人。還如此土司法。及大理官不別者。就此方說。但隨處經官處。手疏即文帖等是。口說者不著文字也。若被奪物就官乞護者。謂尼弱被賊劫物去。官自為撿勘尋逐得賊。却還尼本物。尼不犯。若人入寺等者。見論云。不得奪刀斧及損壞。設壞應計直還價。若不還。計直多少犯。餘人者。非斷事人也。但得蘭耳。四獨戒者。釋名者。行宿等殊為四。無伴相援為獨。此是所防等云云。緣起者。初獨渡河。佛在舍衛國。有尼高褰衣渡水到岸。為賊所嬈也。獨入村緣者。佛在舍衛國。差摩尼去寺不違。少緣獨入村招譏也。獨宿緣者。佛在舍衛。有尼去伽藍不遠。少緣獨入村宿。招譏也。獨行緣者。佛在舍衛。有尼從俱薩羅國曠野中行。常在後。諸尼問云。汝何故常向後行。彼云。我須男子。諸尼舉過乃至白佛。因制也。制意者。尼是女弱。入俗招譏。無伴援行。易生凌染。以斯多過。是以聖制。戒本三句一能犯人。若比丘尼二明犯相。獨渡水。獨入村。獨宿。在後行。犯初法應捨三法犯。可知。言獨至故者。辨獨度戒也。今准道行之戒者。四分尼律中。但云獨不能度。又犯緣中。俱言隨淺深。高褰衣共度。並不說寬狹淺深分年。鈔准當部道行戒文。但使行須褰衣脫鞋襪。異陸威儀。便成犯也。前尼疾疾入水者。准律文有兩節。初是前尼自入水未度。但得蘭。纔上岸隔水故殘。後尼入水。偷上岸。得前尼為伴不犯上是律文。今准文意。謂前尼自先上岸。後尼猶未入水。前尼上岸了。後尼方入水。致有斯犯也。第二節文。前尼先入水。後尼未入水。前尼犯蘭。前尼未上岸。後尼已入水。後尼不犯。前尼不待後尼。前尼先上岸蘭。後尼上岸不犯已上律文。准此前尼得兩蘭。謂先入水。先上岸。俱非隔故。後尼無犯者。謂後尼初下水時。得前尼為伴。上岸時。復得前尼為伴。是以俱不犯。但是前尼有罪耳。故律云。疾疾入水上岸。不待得伴蘭。應時入水一時上岸。方無過也。隨深淺褰衣者。緣中只為高褰。致遭觸嬈。今若隨水分齊。勿令身露。至岸下衣。即不犯也。
四獨度河犯者。問此莫與前第二緣有濫不。答乍看似濫。窮旨不然。第二緣中。發意擬獨度。雖則入水。且未上岸。第四緣已度水。上岸了故。下釋云。謂後伴隔水。便犯也。言獨入至罪者。辨獨入村也。初緣有兩節。一正辨相。二四分下。辨獨行。不問界內外者。界是作法界也。藍是自然。以律但云詣村。恐人執云。須是界外藍外。白衣家。方名為村。故有此釋。舉例。如非時入聚落。寺中諍人院亦犯等云云。坊內獨行犯吉者。若約此土。同一坊巷內。同一家大宅內。離伴獨行。但犯吉也。又如二尼同在一家內。一尼在堂前坐。第二尼獨向佗上房下間厨下等巡行。亦犯吉。以是家內故。不犯殘。若准祇云。若到聚落城邑界時。應須相去申手內。若申手外。一足過蘭。二足殘。一人中間蘭。謂兩界上城邑界。或二州二縣界。或東西二村界。或諸坊巷界是也。引此文為證。上四分獨行一界。合是妨內。或是一家內。若過此界。得殘也。無緣者。謂無二難緣也。或可無伴命終之緣也。隨有橫道者。古來多約其橫道為界。欲入村門。越此橫道。名為越界。所以犯也。諸部無文者。鈔斥不許。准律。無界獨行。一皷聲聞。離伴見聞即犯。此一皷聲間。豈無橫道。何曾制犯。皆約村門限。為分齊也。若村內先有尼不犯者。亦約在見聞處。若離見聞處。獨行一界。亦犯吉也。言獨宿至結者。辨獨宿也。俗僧兩處者。謂或在俗舍。及本寺中。安床並不得在。申手外無病。又不許二人共床臥。隨脇著床敷。一一提。又不許同被褥。又不許兩床相合。如俗舍雙床。應須曲尺丁字安床。至於蚊蟵等。亦爾。有人云。應長速安床。似今禪堂中者。非也。隨床一一結者。若申不相及。一轉一殘。起而更臥亦爾。
言獨至蘭者。辨獨行也。玄云。鈔有三緣。初在道行。二或中間下。雜伴見聞處。三又伴下約無緣也。獨在後行者。若准緣中獨在前行亦犯。此約道中共行也。或根本獨去者。約在住處。即獨捨去。不論道也。又伴無諸難緣者。律云。若一比丘尼。出大小便。或命終等。或被賊將去。或為水漂去者不犯。必無此緣在後行。但離見聞便犯也。次開不犯中。言不至犯者。及諸雜難不得作伴者。律云。若命梵惡獸。或強力持去。被執縛水漂等。諸雜難也。准五分開緣。畏男子處開。獨宿之處。多男子畏。有凌逼故。開獨宿避之。今鈔引未度水明開者。約水淺。即無褰衣之失。岸上總皆是尼。又無男子可畏。故合開也。如前具緣中者。有四。第三是無緣。今但反之。便是不犯。餘文可委懈退者偶然之㒵也。
九十單隨中。紡績戒。初釋名可知。緣起者。佛在舍衛時。六群尼自紡績。居士譏嫌等云云。戒本三句一能犯人。若比丘尼二明犯業。自手紡績者三結犯。波逸提。釋鈔一段。如文。成衣不合懺著。為斷後犯之因也。言餘至已者。上下戒者。上至夷下至提。未非無種相。但時不行。故略不述。夷申隨舉比丘戒。殘中諸戒。單提中一百七十九戒。此但明一百一十四戒。向下更有異大僧者不明。並是寡用故略也。
七師徒相攝諸行中。言尼至中者。多度非法之人者。謂妊身婦女。受後生兒。或是賊女等。當求半許。若過半而作法者。謂尼受時。尼僧少不可得。令清淨之人。十人之內。但五人持戒。若過五人等。持戒清淨。少犯威儀不清淨者。亦得成法。鈔自注云。不犯重者秉法。自餘可可足數者。於教相可多明閑。於戒行可多防護。故云可可也。所以爾者。謂此戒緣未發大戒。若大戒體。在大僧言下得。是以開之。不類大僧犯吉羅。僭不應師德。餘如文。言次至意者。准多論。佛成道十四年。始有女入發心出家。又案四分尼法中。因大愛道請出家。佛止不許。時愛道與舍夷女五百人。遂自剃髮。倚祇桓門。阿難為陳三請等云云。佛遙宣八敬。難傳授。愛道聞已咸共頂戴受持。其五百釋女。咸八敬受也已上曰如文。若依五分。唯愛道一人得戒。是八敬言下。餘女以愛道為和尚。於大僧中。白四羯磨。十一眾受也。故五分云。摩訶波闍波提比丘尼。求佛出家。阿難三請。佛宣八敬。愛道頂受。不敢有虧。既得戒已。乃白阿難。汝更為我啟白佛。我已受八法。於中更乞一願。願聽比丘尼依臈次大小。禮比丘。如何令百歲尼。禮新受戒比丘足。阿難為愛道。再白佛。佛告阿難。若我法中聽尼與僧次第相禮者。無有是處也。因說女身有障。一不得作帝釋。二不許作梵王。三不許作轉輪王。四不許作魔王。五不得作佛。況不得度女出家受戒。佛之正法住世千年。今既度之減五百歲。譬如人家男少女多。其家必速破。又若我法中。若不得女人。我涅槃後。諸憂婆塞。當持四事供養。隨比丘後。白比丘言。受我供養。若白衣出門見比丘。便牽臂歸家。白言大德。於我有恩。乞暫過我家坐。使我獲安。若比丘道行逢塵泥。白衣便解髮拂塵布泥。令比丘蹈上過。今既度人受戒。如上所說諸事。悉皆殆盡。阿難聞已。悲恨渡流白佛言何不早語我。我若預知。不敢申於三請。佛告阿難。勿復啼泣。盖是魔弊汝心。今既已度出家受戒。但令隨我制。不得有違。正法却復千年。餘如見母二論。恐繁不廣述也。言今列其名者。謂八教別名也。若依當部。八不可過法。五分云。八不可越法。十誦善見云八尊重法。母論云八師法。了論云八尊師法。今云八敬者。依僧祗文也。寶云。就此之中分兩。初制意。次釋名。初中凡躰無貴賤。有道則尊。法式軌要。出於大僧。尊法重人。事須致敬。敬而言之。觸事皆是。但此八法攝尼偏要。故別制之。審能修行戒淨法住。故論云。尼行此法。正法還復千年。故知。法假人弘。其義不昧矣。釋名者。寶云。有通有別。別則如鈔自明。今云八敬。是通名也。以敬儀雖眾。約境分心。離成有八。於茲八法。專心度奉。稱之曰敬。
次列名中。又分為三。初依鈔列名。二置八所以。三辨罪輕重。初言一至人者。請令坐者。謂表之勤重也。大僧未坐。今請令坐。若僧已坐。亦須請之。以不違制故。今時俗家齊會。僧前坐定。尼後來請僧坐者。若解法上坐。但答言僧已坐。或嘿然亦得已上正說。或有解云。尼眾未敢自專擅坐。是以來就僧請坐。僧便處分云依次坐。便是許他坐也寶舉臣子喻以破無理。更有說云。此是尼來謝坐。如來今時父子尊卑位別。父賜坐已。即須謝之寶舉同處異處難之。無理甚矣云云。餘七敬。如文。二明置八所以。問曰有何意。何故減不至七。增不至九。但明八敬。答法爾有八。初有三敬。奉僧義式謂百照寺舉是也。次有二敬。稟承請悔謂請安恣是也。就初三中。初之一敬。明身業度恭旨也。後之二教。口業度仰罵舉也。又於第二所尊法中。分二。初明根本謂〔愛〕戒也。次辨枝條即懺罪也。又初一是生善。後一是滅惡。又於後三敬中分二。初二稟承半月請法半安居也。後一請悔即自恣也。就初二中分二。初請法教誡也。次決疑安居也。或可初一請法求解。二依解起行。又於下二中。初防未起非。約專精不犯安居也。次殄已起非。即犯已能悔自恣也。斯則敬人明三。敬法立二。稟悔有三。被此差分便成於八多。又無用。少又不足。不多不少。正立其八也。三辨八敬制罪者。願云。違八敬得八吉也。表不許此說。若約初緣說𲆦然得吉。後隨緣牒入戒條。即須分。不合雷同。於此八中百罵請安恣。此五勒入單提戒中。決定犯提。其受戒據圖中亦是提。戒條中撿則未見。若懺罪不入戒條。違者犯吉。若舉大比丘有二。若遮舉意得吉。若作說過亦吉。又於罵大比丘中。若依實罵得提。以違戒條。若無罪。橫加成謗犯殘。若據圖中更有吉。此剩也。不要說之搜玄諸家不子細。令故繁述之。述者多也。
言如此下結示。如文。
言五至也者。應遣三尼來僧中自恣者。謂求僧舉罪言也。犯第五尊師法者。中含八尊師法中。彼云。一從僧受戒。二半月請教授。三依僧安居。四依僧自恣。五不得輙問比丘經律論義理。若許即得。六不說比丘過。七僧中懺罪。八百夏禮初夏足。此八可尊。故曰八尊師法也。准此八中。第五與四分稍異。今既不聽輙問。以違教故。所以犯第五也。及虛實罪者。若實成罵犯提。若虛成謗犯殘。故俱不合。若親里尼下。約尼有親里眷屬為僧。或有不是事。得方便軟語勸喻。不得硬言。便成罵也。餘文可知。次式叉法中。言二至也者。不別得戒者。破古師也。古云。受六法時。向舊來沙彌尼戒躰上。重發得六條戒也。今云式叉六法。是其學宗戒躰。更不重發。如前序中已明。今意同彼。故云不別得戒。先以立志者。今師意也。謂將此六。令二年學之。軌持不違。則志立行成。方堪受具。故將此法為大戒之前緣也。
言四分至如常說者。十八童女。二歲學戒者。願云。若是十八。即要二年學法。若十九二十。不用更學也。蜜云不然。以違制限。縱過二十已上。亦須學之。若不學者。必不發大戒。問今雖受六法。不依二歲。莫違教不。答若依河北。必須滿二年。不滿不許與受。今則不然。若全不受。違教不成。但受縱不滿。亦無妨㝵。不違教故。雖無明文。以理推之。無損也。加猒本事者。謂既曾嫁。必猒本初俗務逼迫夫聟色欲等也。有胎者。十誦云。有居士婦名曰利羅。大富多財。田宅種種諸物。後家活分散。唯己一身。先自懷妊。愁故病瘦。其胎不長。謂言無胎兒死等。後念沙門安樂。乃往精舍。求哀出家。出家已後。安樂無事。其胎復長。諸尼知已駈出。謂彼犯婬。彼具述上緣。乃至佛言。已後如有此色人。先令二年學法等云云。
言此至二年者。玄云。具學三法者。玄云。具足請法皆學。今云三者。約法階級而言。故四分三也。羯磨所為者。作羯磨本令其學。今此學法。即是羯磨家所為也。染心相觸者。學婬方便也。盜四錢者。是盜方便也。斷畜生命。煞方便也。小妄語者。是大妄語方便也。非時食為第五。不飲酒為第六也。文列婬盜煞妄十戒而言者。然根本婬盜等。非正六法數。說相文中舉者。先為沙彌時。已學通前舉之。文云。某甲諦聽。如來無所着等正覺說六法。不得犯不淨行等云云。若准十誦。文中將四重。及摩觸八事。為六法也。若六中壞者。更與二年。若餘行法中有犯者。並令作吉悔也。言律至知者。除自手取食。授食與佗者。謂大尼也。既非自食不用。從沙彌尼受。若自取食之。亦制犯者。謂既自取。必須從入受取。若也不受自取而食亦犯。沙彌尼開之者。約緣別開。得自取食無犯。有者得授與尼者。謂有沙彌尼式叉。亦得過食與大尼。自須受取者。若有沙彌尼。自要食之。必須從彼取食也。授食與佗。佗大尼也。故尼律云。式叉尼一切戒應學。除自手取食授與佗。若無人受食者。亦許自取食食。有則須受。過食與尼有無俱得上是注文。僧祗等者。彼律三十八云。有比丘尼。度十二歲童女。與授大戒。為性耎弱。不能苦事。威儀不具等。舉事白佛。佛言。自今已去。十八童女。欲於我法中受大戒者。應從僧乞二年學戒。乃至尼僧應十眾具滿。白四成就。是名與學戒。二年中。隨順十八事。如鈔所列十三也。式叉不淨食。大尼許淨者。殘宿等也。七八者。七至布薩日。八至自恣日。鈔文合之云七八也。後四波羅夷者。獨八覆隨也。即當第九十十一二也。此四戒若更犯。更從初與二年也。十三十九僧殘已下者。彼律尼有十九殘。為第二篇。今總為一。數隨犯皆作吉悔。餘如彼說者。餘更有五戒。隨犯日數。更學滿之。言五者。一非時食。二停食食。三捉寶。四飲酒。五着香華。將五添前十三。便成十八也。三沙彌尼法中。言二至不合者。有本中作住學。寶作往字解。願云法式為一句。改叉字為又字。寶云。無理頗甚。思之上來總明尼眾篇竟。
○自下諸部別行篇。文二。初牒名。次依文釋。言諸至三十者。先來意。謂前二十九篇。皆是當宗自義。縱行外部。亦為成立本宗。今此一篇。直敘異說。用陶情路以展通衢。先辨自宗。後述佗部。故次辨也。釋名者。繞敘眾宗。故云諸部。總陳差異。故曰別行。篇如常述云云。次依文釋中。言古至驗者。謂勸廣學請文。則有遍知不迷教。於事無滯。又能遍識。良由學富也。古人達者。無違諍。既云學富。自然濟貧。又論語云。子夏博學而篤志。孔子注云。廣學而厚識也。言若至的者。四分缺於事法者。謂當部雖云結界。而無可分別不可分別等。六相通局差別之事。此是缺於事也。四分雖制令受持三衣。及捨三衣。且無捨受詞句之法。此則缺於法也。他部自有明文者。如集僧六相之事可分別。依十誦等是也。又受持三衣。准僧祇等是也。理必准行者。約未分同是一律藏之理。必須准而行之。不可無文便止也。不乖二是者。古來解云。不乖佗宗。實是有事有法。不乖當律。實是無法此非解也。若准搜玄云。今引外部不違。未分本一之文。為一是。又識當宗緩急。不乖見論取文法則。為二是也此且恐疎。或依寶釋。取佗文為一是。取他義為二是今詳此解亦未有理。且未合論佗義。今解云。所引諸部事法之文。在佗宗中。成他宗行事。為一是。引來我當宗中。又與當宗流類相當。為二是也。棄急從緩者。四分有三羯磨。如白作白頭尾一字。不許增略等是急。今棄此急。却依佗十誦秉法。例通差准唯多惟善之緩也。又四分受戒時。須自有如法衣鉢為急。今棄此急。却依論借衣鉢或無之緩也。又四分三品。受日限定護衣。唯在明相是急。今棄此急。却依他宗請日約事訖之文。護衣取通衣之緩也。捨有求無者。如四分受戒須有和上有結淨地。今却捨之。求於他宗無和尚受戒亦得戒。不須結淨屋等。捐輕重之是非者。捐棄也。棄四分五錢成重為輕。取十誦八十小錢犯夷為重。此則捨輕而就重也。又棄四分婬戒重犯得夷為重。却用十誦再犯初篇但吉為輕。此是捨重而向輕也。言是非者。今云依宗即是棄本。為非也。又搜玄云。歌聲念戒為是。依五分直聲為非恣乖鈔意。任愚懷取捨者。斥古迷情也。自貽負愧者。貽招也。愧耻也。罪豈佗科者。不學無知非佗。而與本受為宗等者。別序第三門云。今判持犯。還約其受躰等是也。若全未預法者。猶是沙彌也。隨一部為依持者。若欲受戒。五部之中。要依何部。即秉此部羯磨為受躰。隨依此。部使為隨行准的。即反顯若是四分受躰。豈合更依佗文。言然至摸者。事乃方途者。謂諸部之事不少。有萬般途轍也。尋條難反者。究根條絕難及也及者極也。且疏要約者。且者未盡之談也。疏謂疎決疎通為義也。要乃樞要也。約者約略。示謂指示。規謂規則。模謂摸範也。
次開章中。言就至別者。如文。初僧數多少中。言初至中者。和尚十人之外者。謂秉法之時。牒和尚名入法。不許在十人之數。以是所牒。不入僧數。故類同五人。自恣中者。謂五人自恣。一一差之。自被差時。不足僧數。自被差了。差第二人時。又得在數。類上懺時。單白和僧許不。不得足數。懺了還射之時。又却是數也。諸師四人捨墮者。古來諸師行事。四人捨墮。今鈔破云。第五是所為不入僧數。云何得成。彼救云。以律列四僧中。准除三事。自恣受戒出罪。且不說除捨墮。故四人必得。若准通教上解非者。今師約實審定也。若准僧祇懺墮五人。通教如上。古師引律。四人僧中。不言故得用者。非解也。故羯磨疏云。如僧祇。五人自恣。邊受諸尼薩耆。此是正量。豈有懺主入四人収。豈可自忍。故十誦云。無有自恣。自作羯磨。又云。以懺主單白和僧之時。非是自量義須佗也。身外須僧。故五人攝也。始終無妨者。羯磨疏云。有人言始終重作秉法人者。可入僧収。如邊方受戒中。戒師白和。便是所為。後與白四。又是能持。今鈔例之。如懺悔主。初時秉白便是所為。懺了有緣欲去律許。當經還衣白二與之。又是能秉。論其終始亦無妨也。中卷懺聚者。具明五人法也。言十誦至也者。無和尚得戒者。搜玄。約先曾請說。但正受時不來。名為無非。謂從前一向無也。必若全無。云何牒名入法。何以得知。次引多論。攝十誦文。和尚不現前者。請作十戒許可已。臨時不來。弟子遂於闍梨處。遙將彼人為和尚。得名受具戒。前不得戒者。謂少異十戒時也。謂開僧數滿不現前亦得。便反顯上十誦不是全無。但不現前。說為無耳。黃門者。一云。是受後。變為黃門。躰不告也。二解云。是初受時。黃門受戒不得。即十三難中之一數。今將此人為和尚。亦得戒。所以然者。上句無和尚。猶自得戒。何論受後變作。伽論白衣為和尚者。謂約先來如法受得戒人。後忽過緣。着白衣服。與人作和尚亦得。與白衣受者。謂能受人。全是白衣也。下引多論解云。不除望鬚髮無衣鉢者。白衣也。非出家人亦爾者。謂約先受戒不得人說也與上着俗服白衣為和尚。得戒不殊。故曰亦爾。若准四分下。一時辨異。故曰並不開之也。
言十誦至亦爾者。男作女威儀者。准十誦。波離問佛。或男子作女人威儀。女人相。女人服。作女人形。制已。如男子法。受戒得不。佛言得戒。眾僧獲罪。又問若女人作男子威儀。男子相。男子服。男子形。制已。如女人法受得不。佛言得戒。眾僧得罪。此約男女二相互者。謂有人與作留難。障佗出家故爾。伽論不知和尚。是賊住者。此舉十三難人也。本犯戒人者。破重戒也。本不和合人者。今意恐是從前並不受戒也。古記多約破羯磨僧人也。非出家人者。雖受不納戒人也。前賊住人作和尚。弟子不知得戒得罪。下三類下。與上不別。故言亦爾也。言十誦至具者。四處展轉與欲者謂一界內四處僧。為人一時秉法受戒。得更互展轉與欲。如東院與西院人欲。西院與東院人欲。南北亦爾。不者成別眾也。被四眾者。若材木平着四界地上。若床等要脚。各入一界也。搜玄云。如一床有四脚。各在一處。界中各有三人。各欲作說戒事。一人在中間床上坐。秉說戒羯磨。足四處。並得成羯磨法也。准伽論云。頗有比丘與四處人說戒作羯磨。乃五處得不。答得也。乃至五處亦爾等。八人者。謂一處說戒要四。今但有三成七。今以一人。足二處成八也。十二人者。謂二處作受戒。各五人。今只有四成八。一處說戒要四。今只有三并上八成十一。今以一人添三處令足。成十二也。十五人者。謂二處受戒。各但有四成八。二處說戒各有三并前十四。今以一人。添四處令足成十五也。十八人者。二處受戒但有四成八。三處說戒各但有三并前成十七。今以一人。添前五處令足。成十八也斯乃各須有身分及彼界。方得足數。若不及亦不得也此依靈峯所解。將能足一人。在八十二十五十八數內以說甚有理也。若依古來。將能足一人。在八人數外說。理亦不失。今且依前解為妙矣。沙彌犯重得出家者。謂受具也。壞尼淨行不得者。謂不許受具永滅擯也。若能改悔不作者。亦許受具也。准此開學悔者。搜玄云。鈔主准四分。開學悔。彼律即須永弁不開。今准當宋大僧犯重。皆開學悔。此沙彌壞尼。准僧亦合開悔也二聖法通局中。言二至失者。僧祗了論。皆有中間羯磨也。亦名求聽者。謂此羯磨。但向僧中求聽。許作受日自恣等事也。又加白羯磨等者。謂白眾聞知。本非求僧。聽與不聽。縱僧不聽。白竟便成也。餘三同四分者。謂單白白二白四也。又云。中間直白等者。直白是白上加白也。准了論。總有五種羯磨。一相㒵羯磨。謂制限不許入城市。一年半年等。第二白二羯磨。第三中間。第四白二。第五白四。就中初三頭三人秉。餘三四人已上秉也。餘如文。
三重犯中。言三明至亦爾者。十誦初篇無重犯。據未學悔前說也。彼律五十一云。頗有大比丘行非。不犯婬夷耶。答有。若先破戒人是也。二篇已下有重犯。何以得知。鈔引彼律二十二卷。安居法聚文云。學悔沙彌尼犯殘。諸比丘為作覆藏六夜本日治出罪等已上律文。玄云。准文既云本日治。便是有重犯。覆壞六夜壞。各有本日治。故知下篇。隨輕重。各有重犯也已上依搜玄記文。表破云。鈔文只云。請比丘來。與我摩那埵出罪。搜玄不合妄添覆藏。律文既云。學悔沙彌尼犯殘。何處更有覆藏。以尼不許行別住。恐犯觸故。但有半月摩那埵出罪等。至如四分尼犯殘。亦不合行覆藏也今細詳之非是搜玄錯解。此義從篇聚篇中。便有此說。請思之。玄玄。祇與十同。故云亦爾也。
第四攝事中。言且至持者。四分三品即寬。十祇但二品是狹。又四分極多但一月。是狹。祗事訖三十九夜攝事。便寬。搜玄云。中間者。謂單白有頭無尾。文云大德僧聽。時到僧忍聽等。是單白頭。作白未了。無白如是。即無尾也。便變羯磨文中。有尾無尾。無頭有僧忍嘿然故是事如是即持。又無大德僧聽。誰諸長老忍。忍者嘿然。不忍者說。僧已忍與某事竟等之頭。故云中間羯磨也。文云雨安居者。表云。謂西土安居中。多雨故也。願又解云。雨際時安居與上解意同。嘉末作兩字解。謂初結安居為一。有緣移至佗處是二。以一夏中間處安居。故曰兩安居也此非之甚不可依之十誦受日有二者。謂七夜及三十九夜。七夜與四分是同。而兼夜者。若據兼夜之言。似異四分。約其明相是滿位。與四分同。就別而言。四分至日入時。十誦至時明相前也。終是互舉。如前已明。然十誦一夏之中。只得二法。謂要須於九十日中。半在本界修行。不許強半在外。何況全耶。在外羯磨。如文中云云。言十誦一至更結者。彼云。佛在毘舍離城。時諸梨昌。為佛及僧。具種種美饍。忽非時雲起。諸飲食在露地。被風雨。梨昌白阿難言。我於今日辦備。為佛及僧設食。在露地天雨。不知云何。阿難白佛。佛令阿難。向一舍中。應唱淨地白二結之。置食於內。後為外道譏之云云。佛令移向坊外。又被白衣來乞等云云。佛令自今後。並不得作淨地。若作犯吉。先曾結處並令捨也。倉云云單單音說文云。小筐器也。古師執此文。便云。今時總不許結淨。縱四分許。亦不得依。如序中破云。
第五心境中者。搜玄云。四分婬酒戒。約境制。無想疑。破僧疑心結根本。准減年戒疑心結。和尚提自食。餘諸戒疑想總開也。表又釋。婬戒并減年戒。即可依。若依准酒戒從心制。是南山義。方軌中且順古如此說。今須分開。因何製記家更平列。詁人甚矣思之。以疑通是非者。半緣本境為是。半緣異境為非。猶預兩緣。故從本境制結正也。不論遮之與性皆然。故律云。是女疑殘。虫疑草木疑皆提也。想是決徹境心不相當不犯者。以決徹強故。亦不論旨境。遮性悉是心境相應。結犯。不相應則輕。文言不犯者。望別不犯根本罪為言。非無方便。故彼律云。人作非人想煞。女作男想觸。皆蘭。此約轉想。結前心方便。若約本迷。全無犯故。如四分破僧婬戒。不同知疑者。搜玄云。且舉破僧揵度中四句。一非法不疑。破非法不疑說。二非法不疑說此句疑心結根本罪。三法疑破不疑。破法不疑破法不疑說。四法疑破法疑說。律文自制三句。墮阿鼻一劫。第四句不犯逆罪。今言不開者。且約第二句說。故知。不開疑心犯也。餘如別說。僧祇等者。彼宗性戒。不開想疑。如前境實是女。今作男子及黃門想觸。皆殘。若遮戒。即開想疑。生地生草作非生草等。想疑得吉也。除想疑者。謂前有方便心。不開想疑。不開轉想本迷。皆根本正罪。故彼律云。有主物無主物想疑。皆夷等。更舉尼覆麤戒云云。又舉摩觸戒云云。若前無方便心者。即具開前境。遮之與性者。即具開想疑。或犯輕或不犯。故彼云。有並無主想。無盜心無犯。非無五三不同者。謂上引五祇十等。且大言約。以與四分不無五三不同。如婬等戒。不論前有方便。皆犯根本。與十誦不同。祗中遮戒開疑。酒是遮戒。四分本不開疑心。四分不通。且將酒戒。對其遮中得二疑與想。將婬戒無其想疑。對五分通無疑成三。更將婬酒。對十誦約方便有無成五故曰不同也。望祗五二律成三。望十誦成五此記依玄釋。
第六捨懺中。牒名可知。言十至所者。二寶者畜貨二也。少永奇山野多。捨與同心淨人。或無淨人捨與。得作四方僧臥具也。餘同者。此律綿褥斬壞捨。過七日藥八日者。捨與守園人。七日油捨作塗足然燈用。六日已者。捨與餘比丘。食并乞等。一同四分也。一入僧永捨者。有二節。初捨與僧入僧。差人弃山野是永捨。二為僧貿衣食。是入僧。本主不得用。是永捨。謂二寶捨與僧。僧應白二差一比丘。弃向山水曠野處。若僧不弃等。如鈔文。五敷具者。謂三十中。從十一至十五。五條戒是也。一野蚕綿。二黑羊毛。三白羊毛。四減六年。五不揲坐具。此一向入僧。唯本主不許坐臥。釋成永入義也。三入俗僧者。五分云。若一日得藥受。二日更得受。七日更得受。留至八日明相出。皆尼薩耆波逸提。應捨與僧。僧與白衣沙彌。若用然燈。或塗足。不同四分得還本主外資。第七藥得與餘比丘。食餘同者。餘同四分。乞奪好入僧厨。留惡令持。自餘諸犯。捨已歸主。更用無𠎝。為二染。前三成五也。無盡財者。謂僧寶財中也。為折伏本主貪心者。謂生息利物。只得作僧房舍中衣。僧不得分。此物息利而用。亦不許作食。若分此物及作食。本主得分及食。以自資身。稱本貪心。還求不止。若作僧房中衣。即無屬己之義亦為折伏也。五臥具者。從雜野蚕綿。至不揲坐具也。一純黑蚕綿作地敷。二六年不揲。僧得着。三白毛三衣。具前二捨。就中好者。同前純黑蚕綿。作敷二。不好者。同後六年不揲。僧得着。餘同四分者。三捨七日藥。四乞鉢。五餘捨等。足前成五也。餘如文。言善至遮者。一轉車衣等者。有二。初還主。二入僧。轉車義。如上隨相離衣宿戒中。依了論疏解竟。如彼具者。論疏云。蘇等有二種用者。比丘有病。欲眼蘇。得三日或四日。病差應捨。而不捨或滿七日不捨。尼薩耆。應捨與僧。比丘若有病。更眼僧更與。比丘得蘇捨與白衣。白衣後捨與。比丘得眼也。比丘無病不眼用。僧欲用者。亦須先捨與白衣。白衣却捨與僧得眼也。謂本主比丘及僧。皆服用故。云二種用也。受法不受法者。謂戒法也。非謂調達五邪之法也。
第七隨戒相中。言七至耳者。更有六人等者。玄記。束為三對。一年高大德。二多慙重病。三缺眾非請。並一一如鈔自顯也。律子注者。一云學律之子也。二云律白文下注脚也今取後解。廣問持律能斷之耳者。是此六即罪得滅。非此六不可也。上來諸部別篇竟。上來有三収科云云。總是三十篇文釋。大段正宗分已竟。
第三流通分。言餘至焉者。付屬流通也。文中雖似有勸學之意。從增勝說。
朱書云四月八日真身寺釋安書
## 四分律鈔簡正記卷第十七終
吳越真身寺傳律沙門 靖安丁巳歲。重修一部簡正記一十七卷。永冀流通。延一萬二千年。佛法壽命爾 四月八日持記。後賢披之。知余志意焉。故批之爾。