問：云何戒？何相？何味？何起？何足處？何功德？何戒義、戒行？何差別？幾戒？何所起？何戒初中後？幾法障礙戒道？幾戒因？幾種戒？云何令戒清淨？幾因以是戒住？答：云何戒者，謂思戒、威儀戒、不越戒。何者為思戒？我不作惡，作者自受。何者威儀戒？離於犯處。云何不越戒？若有戒人，身口無過。復次斷義威儀，一切善法是戒。如阿毘曇說：以出離法斷於欲欲，是戒能離惡。思戒、護戒、威儀戒，以不瞋恚斷滅瞋恚、以光明想斷於睡眠、以不散亂斷於調戲、以見法起斷於疑悔、以智斷無明、以喜斷無可樂，以初禪斷五蓋、以二禪斷覺觀、以三禪斷喜、以四禪斷樂，以空入定斷於色想乃至瞋恚及種種想、以識入定斷虛空、以無所有定斷識入想、以非想非非想定斷無所有，以無常見斷於常想、以苦見斷樂想、以無我見斷我想、以不淨見斷淨想，以過患見斷於愛想、以無染見斷於欲想、以滅見斷集、以消見斷厚、以分見斷聚、以生滅見斷常，以無相見斷相、以無作見斷作、以空見斷入，以增上慧見斷執著、以如實知見斷無明執、以過患見而斷居執、以彼觀見斷不彼觀、以轉散見斷和合執，以須陀洹道斷見一處煩惱、以斯陀含道斷麁煩惱、以阿那含道斷細煩惱、以阿羅漢道斷一切煩惱。此謂不越戒、思戒、護戒、威儀戒。此謂戒。何戒相者？威儀除非威儀。

Question: What is precept? What is its characteristic? What is its taste? What is its arising? What is its fulfillment? What is its merit? What is the meaning of precept, the practice of precept? What are the distinctions? How many precepts? From what do they arise? What is the beginning, middle, and end of precept? How many factors obstruct the path of precept? How many causes of precept? How many kinds of precept? How to make precept pure? By how many causes does this precept abide?

Answer: What is precept? It is volitional precept, precept of deportment, and non-transgression precept. What is volitional precept? "I will not do evil; the doer receives it himself." What is precept of deportment? It is abstaining from places of offense. What is non-transgression precept? If a person with precepts has no faults in body and speech. Furthermore, the meaning of restraint is deportment; all wholesome dharmas are precept. As the Abhidharma says: By the method of renunciation, one abandons sensual desire; this precept can abandon evil. Volitional precept, protective precept, precept of deportment. By non-anger, one abandons anger; by the perception of light, one abandons drowsiness; by non-distraction, one abandons restlessness; by the arising of insight into phenomena, one abandons doubt and regret; by wisdom, one abandons ignorance; by joy, one abandons displeasure. By the first dhyāna, one abandons the five hindrances; by the second dhyāna, one abandons initial and sustained thought; by the third dhyāna, one abandons joy; by the fourth dhyāna, one abandons pleasure. By the attainment of the sphere of infinite space, one abandons perceptions of form, and so on up to anger and various perceptions; by the attainment of the sphere of infinite consciousness, one abandons the sphere of infinite space; by the attainment of the sphere of nothingness, one abandons the sphere of infinite consciousness; by the attainment of the sphere of neither-perception-nor-non-perception, one abandons the sphere of nothingness. By the view of impermanence, one abandons the perception of permanence; by the view of suffering, one abandons the perception of pleasure; by the view of non-self, one abandons the perception of self; by the view of impurity, one abandons the perception of purity. By the view of danger, one abandons the perception of affection; by the view of dispassion, one abandons the perception of desire; by the view of cessation, one abandons the perception of accumulation; by the view of dissipation, one abandons the perception of thickness; by the view of separation, one abandons the perception of aggregation; by the view of arising and ceasing, one abandons the perception of permanence. By the signless view, one abandons the perception of signs; by the wishless view, one abandons the perception of volition; by the empty view, one abandons the perception of entry; by the view of superior wisdom, one abandons the perception of grasping; by the view of knowing as it is, one abandons the perception of ignorance-grasping; by the view of danger, one abandons the perception of dwelling-grasping; by the view of observing that, one abandons the perception of not observing that; by the view of scattering, one abandons the perception of combination-grasping. By the path of Stream-enterer, one abandons the defilements of the view of a single abode; by the path of Once-returner, one abandons coarse defilements; by the path of Non-returner, one abandons subtle defilements; by the path of Arhat, one abandons all defilements. This is called non-transgression precept, volitional precept, protective precept, precept of deportment. This is called precept.

What is the characteristic of precept? Deportment that excludes non-deportment.

問：云何名非威儀？答：謂破法。破法有三種：一、破波羅提木叉法；二、破緣法；三、破根法。云何破波羅提木叉法？謂無慚無愧，於如來離信。云何破緣法？答：命與形飾相應，離於知足。云何破根法？不閉六根門，離於念慧。以此三覆非威儀，是名戒相。何味者、起者、足處者？無過樂是味，無憂是起，三善行是足處。復次悅勝為味，不悔為起，覆諸根為足處。何戒功德者？不悔是戒功德。如世尊告阿難：不悔是戒善功德義。復次名戒者，是無過樂、是眾生上、是財為富貴、是處為佛地、是浴無水、是香普薰、是影隨形、是繖覆可覆、是聖種、是學無上、是善趣道。若人有戒，為有戒故，成就無畏、榮顯親友、聖所怜愍，是親友依、是善莊嚴、是領諸行、是功德處、是供養處、是可貴同學處，於諸善法不畏不退，成一切意願清淨雖死不忘，成伏解脫樂方便，如是無邊戒功德。戒者何義？答：冷義、增上義、行義、自性義、苦樂性相應義。復次頭義、冷義、安義。云何頭為戒義？答：如人無頭，一切諸根不復取塵，是時名死。如是比丘以戒為頭，若頭斷已失諸善法，於此佛法謂之為死。是頭為戒義。何者冷為戒義？如摩勝冷栴檀則除身熱、成就歡喜。如是戒為勝冷栴檀，能滅犯戒恐畏心熱、成就歡喜，是冷為戒義。何者安為戒義？答：若人有戒，風儀整肅不生恐畏，是安為戒義。行何差別者？修行精進受持頭陀，是行非戒；戒亦名行，戒名威儀，受亦名行。幾戒者？謂三種戒：善戒、不善戒、無記戒。云何善戒？謂善身口業及正命，無過患故，果報可愛。云何不善戒？謂惡身口業及邪命，有過患故，果報不可愛。云何無記戒？無漏身口業及清淨命，無有過患亦無果報。云何起戒者？善心所起善戒，不善心所起不善戒，無記心所起無記戒。何戒初中後者？受戒是初，不越是中，歡喜是後。戒有幾法障礙？幾戒因？答：三十四法是障礙道，三十四法是戒因。所謂忿、惱、覆、熱、慳、嫉、幻、諂、恨、競、慢、增上慢、傲慢、放逸、懶惰、貪欲、不知足、不從智、不正念、惡口、惡友、惡智、惡見、不忍、不信、無慚、無愧、營身口味、狎俗、親近女人、不敬師學、不攝諸根、於食不節、初夜後夜墯不禪誦。此三十四法是障礙道。若二障礙，戒不成滿；若不成滿，必還退失。若反是法三十四種，是名戒因。戒有幾種者？謂有二種、三種、四種。云何二種？謂性戒、制戒。以身口所行，佛斷不行，是名性戒。身口可行，佛斷不行，是名制戒。性戒以信、精進能令具足。制戒以信、念持能令具足。復次戒有二種：退戒、得戒。云何名退？能滅非戒。云何名得？得眾善法。除諸非戒如斷光影，以斷非戒離於惡趣，以得正戒能趣善道，以斷非戒成就住分。復次戒有二種：世戒、出世戒。云何出世戒？如聖道果之所得戒是出世戒，所餘世戒。以世戒成就，故有具足。以出世戒成就，故有解脫。復次戒有二種：有量、無量。不具足戒，是名有量。若具足戒，以佛所斷，是名無量。復次戒有二種：有邊、無邊。云何有邊？若人為世利、為勝、為親友、為身、為命、為越所依而行受戒，彼戒利養為邊、稱譽為邊、身有為邊、命有為邊。云何無邊？此比丘為出利、為勝、為身、為命，如法受戒不起犯心，何況故犯，此謂無邊戒。復次戒有二種：有依、無依。云何有依？有相應戒依愛，戒盜相應戒依見，自譽毀他相應戒依慢，此有依戒。若成就解脫資用，是無依戒。若有依戒，非慧人所樂。若無依戒，是慧人所樂。復次戒有二種：梵行之初學微細戒。云何梵行之初？正業、正語、正命所攝戒，此謂梵行之初。有餘學戒，此謂輕戒。復次戒有二種：有心相應、無心相應。云何有心？謂初學梵行。云何無心？謂餘輕戒。聲聞於梵行之初堅戒上戒，於此輕戒得犯得起。何以故？佛不說此障於解脫。復次有二種戒，謂無犯戒、清淨戒。云何無犯？謂聲聞戒。云何清淨戒？佛及緣覺戒。復次戒有二種，謂時分戒及盡形戒。少時暫受不俱形命，謂時分戒。從師始誓乃至捨壽，謂盡形戒。時分戒者，果報有時。盡形戒者，果報無時。

Question: What is called improper conduct? Answer: It means breaking the Dharma. Breaking the Dharma has three types: 1. Breaking the Pratimokṣa Dharma; 2. Breaking the conditioned Dharma; 3. Breaking the root Dharma.

What is breaking the Pratimokṣa Dharma? It means being without shame or remorse, and lacking faith in the Tathāgata.

What is breaking the conditioned Dharma? Answer: When one’s life is aligned with outward adornment and appearance, and one is far from contentment.

What is breaking the root Dharma? Not guarding the six sense-doors, and being far from mindfulness and wisdom.

Covered by these three, it is improper conduct; this is called the characteristic of precepts.

What is the flavor, the arising, and the basis? The flavor is the joy of faultlessness; the arising is freedom from worry; the basis is the three kinds of good conduct. Furthermore, the flavor is superior delight; the arising is absence of regret; the basis is guarding the sense-doors.

What is the merit of precepts? Absence of regret is the merit of precepts. As the World-Honored One told Ānanda: “Absence of regret is the meaning of good merit from precepts.”

Furthermore, what is called precepts is: - the joy of faultlessness, - the highest among beings, - wealth and nobility, - the ground of Buddhahood, - bathing without water, - fragrance that pervades everywhere, - a shadow following the body, - an umbrella covering what should be covered, - the noble seed, - the supreme training, - the path to a good destination.

If a person has precepts, because of having precepts, they achieve fearlessness, honor, and the affection of the wise; they are a refuge for friends, a good adornment, a guide of all actions, a place of merit, a place of offering, a worthy place for fellow practitioners. Regarding all wholesome dharmas, they are fearless and unretreating; they accomplish all wishes with purity, not forgetting even at death; they accomplish the means to the joy of liberation and mastery. Such are the immeasurable merits of precepts.

What is the meaning of precepts? Answer: The meaning of coolness, the meaning of superiority, the meaning of practice, the meaning of intrinsic nature, the meaning of being connected with the nature of pleasure and pain. Furthermore, the meaning of head, the meaning of coolness, the meaning of peace.

How is “head” the meaning of precepts? Answer: Just as a person without a head can no longer perceive objects with any sense faculty, and is then called dead, so too a monk takes precepts as the head. If the head is cut off, all wholesome dharmas are lost; in this Buddha-Dharma, that is called death. This is “head” as the meaning of precepts.

How is “coolness” the meaning of precepts? Just as superior cool sandalwood relieves bodily heat and brings joy, so precepts are like superior cool sandalwood, able to extinguish the feverish fear of breaking precepts and bring joy. This is “coolness” as the meaning of precepts.

How is “peace” the meaning of precepts? Answer: If a person has precepts, their demeanor is composed and they do not give rise to fear. This is “peace” as the meaning of precepts.

What is the difference regarding practice? Cultivating diligence and undertaking ascetic practices is practice but not precepts. Precepts are also called practice; precepts are called proper conduct; undertaking is also called practice.

How many kinds of precepts are there? There are three kinds of precepts: wholesome precepts, unwholesome precepts, and neutral precepts. What are wholesome precepts? Wholesome bodily and verbal actions and right livelihood, because they are faultless, have pleasant results. What are unwholesome precepts? Unwholesome bodily and verbal actions and wrong livelihood, because they are faulty, have unpleasant results. What are neutral precepts? Unconditioned bodily and verbal actions and pure livelihood, without fault and without results.

How are precepts produced? Wholesome precepts arise from a wholesome mind; unwholesome precepts arise from an unwholesome mind; neutral precepts arise from a neutral mind.

What are the beginning, middle, and end of precepts? Taking precepts is the beginning, not transgressing is the middle, and joy is the end.

How many dharmas obstruct precepts? How many are causes of precepts? Answer: Thirty-four dharmas are obstructive paths; thirty-four dharmas are causes of precepts. Namely: anger, resentment, concealment, agitation, stinginess, jealousy, deceit, flattery, hatred, contention, arrogance, overestimation, haughtiness, heedlessness, laziness, greed, discontent, not following wisdom, incorrect mindfulness, harsh speech, bad friends, wrong knowledge, wrong view, impatience, lack of faith, shamelessness, remorselessness, indulgence in bodily comforts and tastes, familiarity with worldly ways, closeness to women, disrespect toward teachers and learning, not restraining the senses, lack of moderation in food, and neglecting meditation and recitation in the early and late night. These thirty-four dharmas are obstructive paths. If there are two obstructions, precepts are not perfected; if not perfected, they will certainly regress and be lost. If one reverses these thirty-four dharmas, these are called causes of precepts.

How many kinds of precepts are there? There are said to be two kinds, three kinds, and four kinds.

What are the two kinds? Nature precepts and prescribed precepts. Bodily and verbal actions that the Buddha prohibits because they are inherently unwholesome are called nature precepts. Bodily and verbal actions that could be done but the Buddha prohibits are called prescribed precepts. Nature precepts are fulfilled through faith and diligence. Prescribed precepts are fulfilled through faith and mindful upholding.

Furthermore, precepts are of two kinds: relinquishing precepts and attaining precepts. What is called relinquishing? It eliminates what is not precepts. What is called attaining? It attains all wholesome dharmas. Eliminating what is not precepts is like cutting off light and shadow; by cutting off what is not precepts, one leaves evil destinies; by attaining true precepts, one goes toward good paths; by cutting off what is not precepts, one accomplishes the abiding factor.

Furthermore, precepts are of two kinds: worldly precepts and transcendent precepts. What are transcendent precepts? Those precepts obtained as the fruit of the noble path are transcendent precepts; the rest are worldly precepts. Through accomplishing worldly precepts, one attains completeness. Through accomplishing transcendent precepts, one attains liberation.

Furthermore, precepts are of two kinds: limited and unlimited. Incomplete precepts are called limited. If precepts are complete, as prohibited by the Buddha, they are called unlimited.

Furthermore, precepts are of two kinds: bounded and boundless. What are bounded? If a person undertakes precepts for worldly gain, for superiority, for friends, for the body, for life, or to transcend dependence, then those precepts have gain as a boundary, praise as a boundary, the body as a boundary, life as a boundary. What are boundless? This monk undertakes precepts rightly for the sake of transcending gain, for superiority, for the body, for life, without giving rise to a mind of transgression, much less intentionally transgressing. This is called boundless precepts.

Furthermore, precepts are of two kinds: dependent and independent. What are dependent? Precepts associated with attachment depend on craving; precepts associated with stealing depend on views; precepts associated with self-praise and blaming others depend on arrogance. These are dependent precepts. If one accomplishes the provisions for liberation, these are independent precepts. Dependent precepts are not cherished by the wise. Independent precepts are cherished by the wise.

Furthermore, precepts are of two kinds: the beginning of the holy life and minor precepts. What is the beginning of the holy life? Precepts included in right action, right speech, and right livelihood—this is called the beginning of the holy life. The remaining training precepts are called minor precepts.

Furthermore, precepts are of two kinds: with mind associated and without mind associated. What is with mind? The beginning of the holy life training. What is without mind? The remaining minor precepts. Disciples should firmly uphold the precepts of the beginning of the holy life as superior precepts; regarding these minor precepts, they may transgress and then restore. Why? Because the Buddha did not say these obstruct liberation.

Furthermore, there are two kinds of precepts: non-transgressing precepts and pure precepts. What are non-transgressing? The precepts of disciples. What are pure precepts? The precepts of Buddhas and Pratyekabuddhas.

Furthermore, precepts are of two kinds: temporary precepts and lifelong precepts. Undertaken for a short time, not for the full lifespan, are called temporary precepts. From the initial vow before a teacher until abandoning life, these are called lifelong precepts. Temporary precepts have results for a time. Lifelong precepts have results without limit in time.

何者為三？謂止惡不犯、受不犯、斷不犯。云何止惡不犯？雖未受受至，非所行處，心不生犯，是謂止惡不犯。云何受不犯？從受受已，終不復犯，是謂受不犯。云何斷不犯？聖人以聖道斷諸惡因，是謂斷不犯。復次戒有三種，謂觸戒、不觸戒、猗戒。云何為觸？有為相初見愛為觸。是凡夫善戒，資用入道，是謂無觸戒。云何猗戒？謂阿羅漢戒。復次有三種，謂依世戒、依身戒、依法戒。何者依世戒？若人有恐怖，將護世意除諸惡法，是名依世。何者依身戒？若人有恐懼，將護於身命除諸惡法，是名依身。何者依法戒？若人驚畏，將護於正法除諸不善，是名依法。復次戒有三種，謂所願不等、所願等、無所願。云何所願不等？惱他受戒，此謂所願不等。云何所願等？戒受戒為現有樂及未來解脫樂，是謂所願等。云何無所願？戒受戒不悔，為饒益他，此謂無所願。復次戒有三種，謂清淨戒、不清淨戒、有疑戒。云何清淨戒？以二因緣戒成清淨：一不犯、二犯已能悔，此謂清淨戒。以二因緣成不清淨：一自故犯、二犯不悔，此謂不清淨。云何有疑戒？以三因故成就有疑：一以不分別處、二不分別犯、三不分別不正行，此謂有疑戒。若坐禪人戒不清淨，深生慚悔成清淨樂。又有疑惑，令現知罪得成安樂。復次戒有三種，謂學，無學，非學非無學。云何為學？七學人戒。云何無學？阿羅漢戒。云何非學非無學？凡夫人戒。復次戒有三種，謂畏戒、憂戒、癡戒。云何為畏？有人畏罪不敢為惡，斯謂畏戒。云何為憂？若人念離親友暫生愁苦，以愁苦故不起諸惡，斯謂憂戒。云何癡戒？有人受牛戒狗戒，斯謂癡戒。癡戒若成則為牛狗，若復不成則墮地獄。復次戒有三種，謂下、中、上。云何為下？謂上煩惱、上上煩惱、大煩惱所觸，不知足所染，此謂下戒。云何為中？細煩惱所觸，知足所染，此謂中戒。云何為上？無所觸，知足所染，此謂上戒。下戒成滿令人具足，中戒成滿令天具足，上戒成滿令得解脫。

What are the three? They are: refraining from evil without having received the precepts, refraining after having received the precepts, and refraining through eradication. What is refraining from evil without having received the precepts? It means that even before formally undertaking the precepts, one's mind does not give rise to transgression in situations that are not appropriate, and this is called refraining from evil without having received the precepts. What is refraining after having received the precepts? It means that from the time one has formally undertaken the precepts, one never transgresses them again, and this is called refraining after having received the precepts. What is refraining through eradication? It means that a sage uses the noble path to cut off all the roots of evil, and this is called refraining through eradication.

Furthermore, there are three kinds of precepts: the precept of contact, the precept of non-contact, and the precept of tranquility. What is contact? It is the initial experience of attachment to conditioned phenomena. This is the wholesome precept of an ordinary person, which serves as a provision for entering the path, and is called the precept of non-contact. What is the precept of tranquility? It is the precept of an Arhat.

Furthermore, there are three kinds: the precept dependent on worldly concerns, the precept dependent on the body, and the precept dependent on the Dharma. What is the precept dependent on worldly concerns? If a person, out of fear, guards worldly opinions and abandons evil deeds, this is called dependent on worldly concerns. What is the precept dependent on the body? If a person, out of fear, guards their body and life and abandons evil deeds, this is called dependent on the body. What is the precept dependent on the Dharma? If a person, out of awe, guards the true Dharma and abandons all unwholesome deeds, this is called dependent on the Dharma.

Furthermore, there are three kinds of precepts: the precept with unequal aspiration, the precept with equal aspiration, and the precept without aspiration. What is the precept with unequal aspiration? It is undertaking precepts with the intention of harming others, and this is called the precept with unequal aspiration. What is the precept with equal aspiration? It is undertaking precepts for the sake of present happiness and future liberation, and this is called the precept with equal aspiration. What is the precept without aspiration? It is undertaking precepts without regret, for the benefit of others, and this is called the precept without aspiration.

Furthermore, there are three kinds of precepts: pure precepts, impure precepts, and doubtful precepts. What are pure precepts? They become pure for two reasons: first, not transgressing; second, repenting after transgression. This is called pure precepts. They become impure for two reasons: first, intentionally transgressing; second, transgressing without repentance. This is called impure precepts. What are doubtful precepts? They become doubtful for three reasons: first, not distinguishing the situation; second, not distinguishing the transgression; third, not distinguishing improper conduct. This is called doubtful precepts. If a meditator's precepts are impure, deep shame and repentance can make them pure and joyful. If there is doubt, making the fault known in the present leads to peace and happiness.

Furthermore, there are three kinds of precepts: the precept of the learner, the precept of the non-learner, and the precept of neither learner nor non-learner. What is the precept of the learner? It is the precept of the seven types of learners. What is the precept of the non-learner? It is the precept of an Arhat. What is the precept of neither learner nor non-learner? It is the precept of an ordinary person.

Furthermore, there are three kinds of precepts: the precept of fear, the precept of sorrow, and the precept of delusion. What is the precept of fear? It is when someone, fearing wrongdoing, does not dare to commit evil, and this is called the precept of fear. What is the precept of sorrow? It is when someone, thinking of separation from loved ones, feels temporary sadness, and because of this sadness refrains from evil, and this is called the precept of sorrow. What is the precept of delusion? It is when someone undertakes the precepts of a cow or a dog, and this is called the precept of delusion. If the deluded precept is fulfilled, one becomes a cow or a dog; if it is not fulfilled, one falls into hell.

Furthermore, there are three kinds of precepts: inferior, middling, and superior. What is inferior? It is touched by gross defilements, very gross defilements, or great defilements, and stained by discontent, and this is called inferior precept. What is middling? It is touched by subtle defilements and stained by contentment, and this is called middling precept. What is superior? It is untouched by defilements and stained by contentment, and this is called superior precept. The fulfillment of inferior precepts leads to a complete human existence. The fulfillment of middling precepts leads to a complete heavenly existence. The fulfillment of superior precepts leads to liberation.

復次戒有四種，謂退分、住分、勝分、達分。云何退分？不除道障礙、離精進人，知而故犯、犯已覆藏，此謂退分。云何住分？於戒成就不起放逸，不生寂見，成就住分。於戒定成滿不起放逸，不生寂見，成就勝分。於戒定成滿不起放逸，以生寂見，成就達分。復次戒有四種：比丘戒、比丘尼戒、不具足戒、白衣戒。云何比丘戒？波羅提木叉威儀，是比丘戒。比丘尼戒波羅提木叉威儀，是比丘尼戒。沙彌、沙彌尼十戒，式叉摩尼戒，是謂不具足戒。優婆塞、優婆姨五戒及八戒，是白衣戒。復次戒有四種，謂性戒、行戒、法志戒、初因戒。云何性戒？欝單越戒，此謂性戒。云何行戒？如姓族國土外道等法，是謂行戒。云何法志戒？菩薩入胎戒，是謂法志戒。云何初因戒？菩薩及摩訶迦葉戒，是謂初因戒。

Furthermore, there are four kinds of precepts: the regressive, the stable, the superior, and the transcendent.

What is the regressive precept? It is when one does not remove obstacles on the path, abandons diligence, knowingly commits offenses, and conceals them after committing them. This is called the regressive precept.

What is the stable precept? It is when one achieves the precepts without negligence and does not give rise to complacent views, thereby attaining the stable precept.

When one fully accomplishes the precepts and meditative stability without negligence and does not give rise to complacent views, one attains the superior precept.

When one fully accomplishes the precepts and meditative stability without negligence and gives rise to serene insight, one attains the transcendent precept.

Furthermore, there are four kinds of precepts: the precepts for monks, the precepts for nuns, the incomplete precepts, and the lay precepts.

What are the precepts for monks? They are the Prātimokṣa and the rules of conduct for monks. The Prātimokṣa and the rules of conduct for nuns are the precepts for nuns.

The ten precepts for śrāmaṇeras and śrāmaṇerīs, and the precepts for śikṣamāṇās, are called the incomplete precepts.

The five precepts and the eight precepts for upāsakas and upāsikās are the lay precepts.

Furthermore, there are four kinds of precepts: the innate precept, the customary precept, the precept of Dharma resolve, and the primordial cause precept.

What is the innate precept? It is the precept of Uttarakuru. This is called the innate precept.

What is the customary precept? It is the practices based on family, clan, country, or non-Buddhist traditions. This is called the customary precept.

What is the precept of Dharma resolve? It is the precept observed by a Bodhisattva upon entering the womb. This is called the precept of Dharma resolve.

What is the primordial cause precept? It is the precept observed by a Bodhisattva and Mahākāśyapa. This is called the primordial cause precept.

復次戒有四種：波羅提木叉威儀戒、命清淨戒、根威儀戒、緣修戒。云何波羅提木叉威儀戒？於此比丘波羅提木叉威儀所覆住行，行處具足，畏於細罪，正受學可學戒。此者，於此師法。比丘者，有凡夫善。復次有學無學不動法波羅提木叉者，是戒是起、是初、是行、是護、是威儀、是脫、是無縛、是諸法面，為正受善法，名波羅提木叉義。不越身口業，是威儀所覆者。以此波羅提木叉威儀成就住者，護四威儀。眾行具足者，復有行、有非行。云何非行？若有比丘，於彼一人，或施杖竹，或施花葉果實，或施楊枝澡浴，或販弄美惡，或為調戲，或諂諛自進，或恣驅馳遠招會賓。如此諸行佛之所制，謂邪命自活，此為非行。復次二種非行：身、口非行。云何身非行？若有比丘，以陵慢心往至僧中，排觸大德叨佷自前，或猗或行先坐上位推大於下，或坐猗排調、或拍肩笑語，上座徒跣、自著革屣，耆德下路、己行高陌，以眾異緣故相輕惱，或以勝待少、推劣與長，或於浴室燒諸薪木，關閉門戶皆無諮問，或詣水邊輒自先入，矯身擊搏現諸鄙相，若入他舍超越前後、行坐無次，或在屏處戲弄女人及諸僮女、摩觸其首。如是等過，謂身非行。云何口非行？若有比丘，心無敬畏不諮宿望輒自說法、或說波羅提木叉，或拍肩而語，或入他家顧問女人：何所姓字？有可食物不？有者現我我欲得食。如是等語，為口非行。一切犯戒此謂非行。云何為行？反於非行。復次比丘有恭敬慚愧，成就威儀無所乏少，攝護諸根能節飲食，初夜後夜未甞睡眠，成就智慧少欲知足，不狎世務起勇猛心，於同學所深生敬重，此謂為行。

Furthermore, there are four kinds of moral discipline: the discipline of the Prātimokṣa and proper conduct, the discipline of pure livelihood, the discipline of sense-restraint, and the discipline of cultivating conditions. What is the discipline of the Prātimokṣa and proper conduct? Here, a monk dwells restrained by the Prātimokṣa and proper conduct, perfect in conduct, perfect in practice, seeing danger in the slightest fault, and properly trains in the precepts he has undertaken. "Here" refers to this teaching and method. "Monk" includes virtuous worldlings. Furthermore, "the Prātimokṣa" is for those in training, those beyond training, and those of the unshakable state. It is the foundation, the beginning, the practice, the protection, the conduct, the liberation, the absence of bondage, and the face of all dharmas for the proper undertaking of wholesome states—this is the meaning of Prātimokṣa. Not transgressing in bodily and verbal actions is what is meant by being "restrained by proper conduct." One who dwells fulfilling the discipline of the Prātimokṣa and proper conduct guards the four postures of walking, standing, sitting, and lying down. "Perfect in practice" means there is both proper practice and improper practice. What is improper practice? If a monk, toward another person, gives sticks or bamboo, flowers, fruits, or leaves; gives tooth-sticks or bathing materials; flatters and panders; uses jesting or sycophancy to advance himself; or indulges in running around to gather a following and entertain guests—such actions are prohibited by the Buddha. They are called wrong livelihood for a living, and this is improper practice. Furthermore, there are two kinds of improper practice: bodily and verbal. What is bodily improper practice? If a monk, with an arrogant mind, enters the monastic assembly, pushes past his elders, is rude and stubborn, sits or stands out of turn, takes a higher seat and forces a senior to a lower one, elbows and shoves playfully, or slaps shoulders with laughter; if he wears sandals while his superiors are barefoot; if the elders walk on the lower path while he walks on the higher; if he causes annoyance due to various distracting matters; if he gives superior treatment to the inferior and neglects the superior; if he burns firewood in the bath-house and closes the door without asking; if he enters the water first, pretending to splash and wrestle; if he enters another’s house without regard for proper order, sitting or walking incorrectly; or if he acts foolishly, teasing women or servant girls, touching their heads—such faults are called bodily improper practice. What is verbal improper practice? If a monk, without reverence, does not consult his elders and presumes to teach the Dharma or recite the Prātimokṣa; if he slaps shoulders while talking; if he enters another’s home and asks a woman, “What is your name? Do you have any food? If you do, show me, I want to eat”—such speech is called verbal improper practice. All violations of the precepts are called improper practice. What is proper practice? It is the opposite of improper practice. Furthermore, a monk who has respect and a sense of shame, who is accomplished in conduct without deficiency, who restrains his senses and moderates his eating, who does not sleep during the first and last watches of the night, who is accomplished in wisdom, content with little and knowing satisfaction, who does not indulge in worldly affairs but arouses diligent energy, and who deeply respects his fellow practitioners—this is called proper practice.

復次三種行處：依行處、守護行處、繫縛行處。云何依行處？謂十處功德成就善友，依此功德，未聞得聞，若已聞聞已令其增廣，斷除疑悔正見清白，能隨法學深信勇猛，以戒聞施慧念念增長，此謂依行處。云何守護行處？若有比丘，須入他舍及行村里，看地而前不踰尋仞，威容整肅人所瞻敬，不看象馬車乘及男女遊會，不看宮第巷陌仰觀四望，此謂守護行處。云何繫縛行處？如佛所說：若有比丘觀其家境界，此謂繫縛行處。是名為行。以此行處成就故，曰具足行處。

Next, there are three kinds of range of practice: the range of reliance, the range of protection, and the range of bondage. What is the range of reliance? It means accomplishing the virtues of the ten bases and relying on good spiritual friends; relying on these virtues, one hears what has not been heard, and what has already been heard is made to grow broader; one cuts off doubt and regret, and one's Right View becomes clear and pure; one is able to learn in accordance with the Dharma, with deep faith and courageous vigor, and Precepts, learning, generosity, and Wisdom increase moment by moment. This is called the range of reliance. What is the range of protection? If a monk must enter others' houses and walk through villages, he looks at the ground ahead and does not go beyond a fathom; his dignified bearing is orderly and solemn, so that people look at him with respect; he does not look at elephants, horses, carriages, or gatherings of men and women; he does not look at palaces and mansions or lanes and alleys, nor gaze upward or look around in all four directions. This is called the range of protection. What is the range of bondage? As the Buddha said: if a monk observes the domain of his own household, this is called the range of bondage. This is called practice. Because this range of practice is accomplished, it is called possessing the range of practice.

問：云何名清淨戒？答：謂不犯邪命。云何邪命？懈怠諂曲示相、以瞋罵示相，以施望施。云何懈怠？懈怠有三處：思計欲得、要他四事，假肅威儀普自稱說。若比丘心懷惡欲貪樂財利，讓勝衣食趣求麁弊，如不欲得、有若愍他，如此四事，此謂緣計懈怠。若有比丘，惡欲貪利，詐現威儀我入禪定，要引供施讀誦經典，此謂威儀懈怠。若有比丘，貪欲諂誑，向人有言：我得聖法栖止閑寂，有若禪習所說深微。示過人相，貪利向己廣自宣揚，是謂懈怠。諂曲者，如其心念，虛相推舉善言稱讚，販弄好惡為調要利，排諧相悅引利自向，此謂諂曲。云何示相？依有利者而為說法，要利為己心不能普，此謂示相。瞋罵示相者，或罵他令畏、或空相毀薄、或加打觸怖人要利，此謂嗔罵示相。云何以施望施者？好為輕施輒要厚答，此謂以施望施。以是諸惡，謂為邪命。復有邪命，或施杖竹、或施花葉果實、或施楊枝澡浴，或占相夢悟、觀察星宿、善解禽獸音聲等業，推步吉凶、惡言離散，燒花事火，商旅販賣，將領軍眾蓄銳兵刃。如是種種，此謂邪命。若不犯者，名清淨戒。

Question: What is called pure precepts? Answer: It means not violating wrong livelihood. What is wrong livelihood? It is laziness and flattery—putting on deceptive appearances, using anger and scolding as a display, and giving with the expectation of receiving in return. What is laziness? Laziness has three aspects: scheming to obtain the four requisites from others, and pretending to be dignified and restrained while praising oneself. If a monk harbors evil desires and greed for material gain, letting others have the superior robes and food while he seeks out the coarse and inferior—as if he did not want them, as if he pitied others—these four things are called the laziness of scheming. If a monk, with evil desires and greed for profit, deceptively displays dignified conduct, saying "I have entered meditation," in order to attract offerings, or recites scriptures for the same purpose, this is called the laziness of demeanor. If a monk, with greed and deceit, says to people, "I have attained the noble Dharma and dwell in peaceful seclusion," acting as though he were practicing meditation and speaking of profound and subtle things, displaying signs of being beyond ordinary people, and out of greed for profit broadly promoting himself—this is called laziness. Flattery is when, in accordance with what is in his own mind, he falsely extols and praises others with fine words, traffics in likes and dislikes to ingratiate himself for profit, and uses flattering and pleasing words to draw profit to himself—this is called flattery. What is putting on appearances? It is teaching the Dharma only to those who are profitable, with one's mind fixed on gain for oneself and unable to be impartial—this is called putting on appearances. Using anger and scolding as a display is: scolding others to make them afraid, or belittling and disparaging them without grounds, or striking and threatening people to gain profit—this is called using anger and scolding as a display. What is giving with the expectation of receiving in return? It is liking to make slight gifts only to demand generous repayment—this is called giving with the expectation of receiving in return. Through these various evils, it is called wrong livelihood. There is also wrong livelihood: giving staffs and bamboo, or giving flowers, leaves, and fruits, or giving willow twigs for washing, or practicing divination of dreams and visions, observing the stars, understanding the calls of birds and beasts, calculating auspicious and inauspicious days, using harsh words to sow discord, burning flowers in fire rituals, engaging in trade and commerce, leading troops and hoarding sharp weapons. Such various things are called wrong livelihood. If one does not violate these, it is called pure precepts.

先師所說四種受用，謂盜受用、負債受用、家財受用、主受用。云何盜受用？謂犯戒人受用。云何負債受用？謂無慚無愧邪命人受用。云何家財受用？謂精進人受用。云何為主受用？謂聖人受用。復有二種受用，謂穢污受用、清白受用。云何污穢？有慚愧人而不能觀，是名污穢。云何清白？有慚愧人觀知自節，有厭惡想，此謂清白。以清白故，常當修習。四事可知。此謂修行四事戒。於是律儀戒者，以深信應令滿。命清淨戒者，以深精進應令滿。根威儀戒者，以深信應令滿。修行四事者，以深慧應令滿。於此命清淨戒，是隨從律儀。何以故？不為壽命而斷。諸事安者，所作得身口業威儀。此二種戒，是隨從根威儀。何以故？謂於善以守護心。善守護身口業，修行四事，是根威儀。何以故？已知集相依處，違厭正念正定如此。世尊所說：若有比丘，能知揣食及知五欲，具足於此律儀及命清淨，是戒陰所攝，根律儀戒是定陰所攝，修行四事戒是慧陰所攝。何者令受戒清淨？若比丘初受禪法，於七聚中觀於自身，若具犯波羅夷，斷比丘法，住不具足戒。若住具足戒，當得勝法。是先師所說。若見犯僧伽婆尸沙，以眾事懺悔。若見犯餘罪，於其所犯向一人懺。若見犯邪命，於其所犯作相應懺，如此悔已我不更作。見如是受持犯根威儀及修行四事，我不更作。若受持者，當得未來勝上威儀。彼人如是從清淨戒，所有身口業可作現作。當觀彼彼作善除惡，當觀朝夕住清淨戒。若如是者令戒清淨。何戒清淨相者？成相應，及諸煩惱不起退悔，得定成滿，謂清淨相戒。幾行住者？以二戒住：一稱量犯戒過患、二稱量戒功德。何等稱量過患？若人犯戒成非功德，成諸惡處畏於四眾，疑難智人有戒棄避，不可教禪，天人鄙穢、眾所憎薄，思所犯戒，見人讚歎持戒功德心悔不信，於四眾中每生忿諍，於其親友多起嫌怨，背有戒人成惡朋黨，不復堪得殊勝定法，雖假嚴飾而故醜陋。猶如屎尿人所憎惡，如模範等尠有所堪，如瘀泥等於現未來無所饒益，常生憂悴。若已作罪追生慚悔心不安隱，如盜在獄心不樂聖，如旃陀羅無欲王位。其有聞慧樂說功德，人不貴敬，猶如糞火。生不如處、死時惛忘，神行惡道。如此等過是可稱量，若變此惡成戒功德亦可稱量。如是稱量。其犯戒者，心意粗屈、情悉退散。其有戒者，唯深精進，倍生信敬，成精進人、成信敬人，一心護戒如蟻守卵、如犛牛愛尾、如護一子、如護一眼、如巫師護身、如貧人護寶、如海師護舶，此諸護中我所修戒最應敬護。如是受持心被擁衛，安住禪定戒得守護。