原輯此要略。文分上上兩篇。今初釋上篇戒律門。篇即簡篇。又篇徧也。謂顯理鋪事。明而徧之也。戒是禁戒。律即法律。戒律名同。義有少別。防非止惡曰戒。處斷輕重。開遮持犯曰律。門以能通為義。謂不殺等十法。同出一戒律門。是三乘聖眾所履。而通至涅槃城。故知此十戒。實為出世之階梯。涅槃之由戶也。
I have compiled this essential summary, organized into two main sections. Now I will explain the first section, the Precepts and Vinaya.
"Section" means a concise division. It also carries the sense of comprehensiveness—clarifying principles and laying out practices, making them clear and complete.
"Precepts" refer to prohibitions and restraints. "Vinaya" refers to rules and regulations. Though the terms "precepts" and "vinaya" are often used together, they have subtle differences. Preventing wrongdoing and stopping evil is called precepts. Judging the gravity of offenses, determining what is allowed and forbidden, and what constitutes upholding or violating the rules—this is called vinaya.
"Gate" implies a passage or access. The ten wholesome deeds, beginning with refraining from killing, all emerge from the same gate of precepts and vinaya. This is the path walked by sages of the three vehicles, leading to the city of Nirvana. Therefore, know that these ten precepts are truly the staircase to transcend the world and the doorway to Nirvana.
佛制出家者。五夏以前專精戒律。五夏以後方乃聽教參禪。
The Buddha established that for monastics, the first five summers should be devoted to mastering the precepts. After that, they may then study the teachings and practice meditation.
此明戒定慧三無漏學之次第。苟越其次。則定慧無所從生矣。佛者。是釋迦如來大覺之稱也。如來降誕中天迦毗羅衛國。淨飯王家。當此周昭王二十四年甲寅之歲。四月八日平旦時生。至年十九。越城出家。三十成道。滅度當此周穆王五十三年壬申之歲。於其中間說法四十九年。教化三乘聖眾。制諸禁戒。令諸比丘。五夏依師學律。乃至一夜不得離師而住。既其律藏通已。方習禪誦。若是沙彌。則終身依止。非論夏數。詳如大律。雖云比丘之事。而沙彌不可不知。言制者。謂如來法王。於法自在。窮盡眾生業性。故制諸戒律。令眾弟子依之奉行。則生死解脫。非餘聖所堪。如世禮樂。非天子不制。出世洪規。非佛莫立。是知律乃如來親制。自餘聲聞菩薩。但述而不作。故文殊已降。不許私措一詞。波離結集。不敢輕衍一字。人間天上。無邊聖眾。唯同一律。咸共遵持。是故特宜尊重。言出家者。有二種。一辭親割愛。棄俗入道。剃髮染衣。名出世俗家。二斷除妄惑。證無生果。名出三界家。是為真出家。故淨名云。夫出家者。為無為法。是也。言夏者。謂出家越俗。不以世歲為年。故於夏三月。䇿勵加功勉進。或階聖果。或增三學。以功賞德。故受夏名。即以七月十五日為臘除也。言專精者。專謂純一不雜餘學。精謂矚文了義。闡盡幽微。故令於五夏中。研究毗尼。善閒開遮持犯。名種性相。大律云。縱得三明六通。五夏未滿。猶須依止師住。五夏雖滿。不知開遮性制之禁。還須盡壽依他。是以宣律師。十席就聽毗尼。慧休法師。終身聞律。我輩何人。輙擬休學離師。既窮律藏。五夏復周。方許聽教習禪。聽謂從他受業。教謂如來一代所說之法。分為十二部經。良由眾生病既不一。而法藥施有多方。故教部類開為十二分。一契經。即諸經中長行直說者也。二重頌。凡諸經重宣長行中義也。三授記。謂如來為諸弟子等授作佛記也。四伽陀。即諸經中偈頌也。互自說。謂無人問佛。如來觀眾生機。而自宣說也。六因緣。即諸經律中。因人緣起事。佛為說法也。七本生。謂佛說諸菩薩本所修行。曾為之事也。八本事。謂佛說諸聲聞弟子。前世等事也。九方等。亦名方廣。謂諸大乘經典。其義廣大。量等虗空也。十希有。謂諸經中。佛說甚希有功德之法也。十一譬喻。佛謂鈍根眾生說法。假譬喻言辭而曉示之也。十二論義。謂答諸問者。廣解其義也。言禪者。門有無量。要而言之唯二。一修觀。二直指。今言參者。是直指禪。即直指人心見性成佛也。資持云。十誦律制比丘。五夏已前專精律部。若達持犯。辦比丘事。然後乃學習經論。今越次而學。行既失序。入道無由。大聖呵責。終非徒爾。今時纔霑戒品。便乃聽教參禪。為僧行儀。一無所曉。況復輕陵戒檢。毀呰毗尼。貶學律為小乘。忽持戒為執相。未窮聖旨。錯解真乘。且戒必可輕。汝何登壇而受。律必可毀。汝何削髮染衣。是則輕戒。全是自輕。毀律。還成自毀。妄情易習。至道難聞。拔俗超羣。萬中無一。請詳聖訓。能無從乎。
This explains the proper order of the three untainted studies—Precepts, Concentration, and Wisdom. If one skips this order, Concentration and Wisdom can never arise.
"Buddha" is the title of Shakyamuni, the Greatly Enlightened One. The Tathagata was born in the royal house of King Shuddhodana, in Kapilavastu, in central India. This was in the twenty-fourth year of King Zhao of Zhou, in the year of the Tiger, on the eighth day of the fourth lunar month, at dawn. At the age of nineteen, he left the palace to become a renunciant. At thirty, he attained enlightenment. His final passing occurred in the fifty-third year of King Mu of Zhou, in the year of the Monkey. During the intervening forty-nine years, he taught the Dharma, guiding disciples of the three vehicles. He established all the precepts and regulations, requiring monks to study the vinaya under a teacher for five summer retreats, and not to dwell even a single night apart from their teacher until then. Only after mastering the vinaya collection would they devote themselves to meditation and recitation. Shamaneer novices, however, must rely on a teacher for their whole lives, regardless of the number of retreats—the details are in the great vinaya texts. Although this concerns monastics, novices must also know it.
"To establish" means that the Tathagata, as King of Dharma, is fully sovereign over the Dharma and has exhausted the understanding of sentient beings' karma. Therefore, he established the precepts and regulations so that his disciples could follow and uphold them, attaining liberation from birth and death—something no other sage could accomplish. Just as in the mundane world, ritual and music can only be decreed by the Son of Heaven, so too, the great transcendent regulations could only be established by the Buddha. Thus, the vinaya was personally established by the Tathagata alone. Other sages, from the Hearers to the Bodhisattvas, merely transmitted it without adding anything. Even Manjushri and those below him were not permitted to insert a single word of their own. Upali, who compiled the vinaya, did not dare to alter a single character. Countless holy beings in the human and heavenly realms all follow one and the same vinaya, honoring and upholding it together. Therefore, it deserves the greatest respect.
"Renunciation" has two kinds. The first is leaving home: parting from family and loved ones, abandoning worldly life to enter the path, shaving the head, and donning the dyed robes—this is called leaving the household of secular life. The second is severing delusion and realizing the fruit of no arising—this is called leaving the three realms of existence. This is true renunciation. As the Vimalakirti Sutra says: "Renunciation is the practice of the unconditioned Dharma." That's exactly it.
"Summer" refers to the fact that those who have left the household no longer measure their years by worldly standards. Therefore, during the three summer months, they exert themselves diligently, striving to progress—either attaining the holy fruits or advancing in the three studies. In recognition of this merit, the term "summer" is applied to their years. The fifteenth day of the seventh lunar month marks the end of this period.
"Specialized mastery" means single-minded focus without mixing in other studies. "Mastery" means thoroughly penetrating the texts and understanding the profound meaning. Thus, the guide requires that within five summer retreats, one studies the vinaya thoroughly, clearly understanding what is permitted and prohibited, what is held and what is violated, and the characteristics and classifications of the rules. The great vinaya says: even if one has attained the three insights and the six superknowledges, if the five retreats are not yet completed, one must still rely on a teacher. Even if the five retreats are complete, if one does not understand the permissions, prohibitions, and fundamental regulations, one must still rely on a teacher for the rest of one's life. This is why the Vinaya Master Daoxuan attended the lectures on the vinaya ten times, and why Master Huixiu listened to the vinaya throughout his entire life. Who are we, then, to casually assume we can study and leave our teachers behind?
Only after thoroughly mastering the vinaya collection and completing the five retreats is one permitted to study the teachings and practice meditation. "Listening to the teachings" means receiving instruction from others. "Teachings" refers to the Dharma spoken by the Tathagata throughout his life, classified into the twelve divisions of scriptures. Because sentient beings' illnesses are not uniform, the Dharma medicine is prescribed in many ways. Thus, the teachings are divided into twelve categories:
1. Prose Sutras: passages that directly expound the Dharma in a straightforward manner. 2. Repetitive Verses: verses that restate the meaning of the preceding prose. 3. Prophecies: the Buddha's predictions of disciples' future Buddhahood. 4. Verses (Gathas): poetic stanzas found within the scriptures. 5. Spontaneous Discourses: teachings the Buddha gave without being asked, seeing the capacities of sentient beings. 6. Causes and Conditions: stories and events that prompted the Buddha to speak specific teachings. 7. Jataka Stories: accounts of the Bodhisattva's past lives and practices. 8. Previous Life Stories: accounts of the prior lives of Hearer disciples. 9. Extensive Teachings: the great Mahayana scriptures, whose meaning is vast, as boundless as space itself. 10. Marvelous Events: extraordinary and rare teachings of merit and virtue. 11. Parables: teachings given to those of dull faculties, using figurative language and comparisons to illustrate the meaning. 12. Expository Discourses: detailed explanations of meaning given in response to questions.
As for meditation (Chan), there are countless approaches, but in brief, only two: the first is contemplative practice, and the second is direct pointing. What is referred to here as "investigation" pertains to the direct pointing school—directly pointing to the mind, seeing one's nature, and becoming a Buddha.
The Zichi Commentary states: The Ten Recitations Vinaya governs that monks before five retreats must focus exclusively on the vinaya. If they have truly mastered what is held and what is violated and fulfilled the duties of a bhikkhu, only then may they study the scriptures and treatises. To study out of order—as is done nowadays—means practice is thrown off sequence, and there is no way to enter the path. The Great Sage directly rebukes this, and it is never without purpose.
Today, as soon as people receive the precepts, they immediately go off to listen to teachings and practice Chan. They know nothing at all about proper monastic conduct. What's worse, they look down upon the precepts and regulations, slandering the vinaya. They dismiss the study of vinaya as "lesser vehicle" and denigrate observing precepts as "attachment to forms." They have not exhausted the sacred intent and have misconstrued the true vehicle. If the precepts really could be treated lightly, why did you ascend the platform to receive them? If the vinaya is really worth destroying, why did you shave your head and dye your robes? To slight the precepts is to slight yourself. To destroy the vinaya is to destroy yourself. Deluded habits are easy to develop; the supreme path is difficult to come by. Those who transcend the ordinary and rise above the crowd are one in ten thousand. Please consider the Buddha's sacred instructions carefully—can we afford not to follow them?
是故沙彌剃落。先受十戒。次則登壇受具。今名為沙彌。而本所受戒。愚者茫乎不知。狂者忽而不學。便擬躐等。罔意高遠。亦可慨矣。
Therefore, when a novice shaves his head, he first receives the ten precepts, and then later ascends the ordination platform to receive the full precepts. Now, those called novices—yet regarding the precepts they originally received, the foolish are utterly confused and unaware, while the reckless neglect them and refuse to learn. They then presume to leap ahead in rank, aiming at lofty heights without restraint. How lamentable this is!
是故者。承上起下之辭。謂三無漏學。以律儀為首。出家五眾。十戒為先。故其始落鬚髮。即令稟受。由梵行無虧。次乃方許登壇受具。壇即戒場。此場僧共秉法羯磨而成。若非此場。戒無由得。具是具足。謂受比丘二百五十大戒。即便具足涅槃妙因。亦名近圓。圓即圓寂。謂此大戒。與涅槃相去不遠矣。今名為沙彌而本所受戒者。此謂推本得名。由本受十戒。今得沙彌名。名既因本。故當習學謹持。而不學不持。由二種人。一愚。二狂。愚無慧目。不鑒是非。故於諸戒相。茫乎不知。狂妄邪見。不循位次。故於如來聖制。忽而不學。便擬躐等者。躐跨越也。等級也。學記云。幼者聽而弗問。學不躐等也。若不循位次。便欲跨越前進。正所謂朝得圓顱。暮躐大僧之上是也。斯由狂見。不識法相戒品之次序。故其妄擬跨越。欲齊先哲。如百喻經云。昔有愚人。見他富家三重樓閣高廣嚴麗。即喚木匠。令造最上第三層屋。匠言。何有不作最下。能造第二。不造第二。能造第三。愚人固言。我不用下二。必為我作上屋。時人聞知。便生怪笑。譬如四輩弟子。不勤修敬三尊。懶惰懈怠。欲求道果。不欲下三果。唯欲得第四無生果。亦為時人之所𠷣笑。如彼愚人。等無有異。若不依三乘次第。先學大乘。亦復如是。佛藏經云。不先學小乘。後學大乘者。非佛弟子。今不學沙彌。欲得具戒。不持淨戒。欲得頓悟。如彼愚人。何有異哉。罔意高遠亦可慨者。昏昧無知曰罔意。妄齊先哲曰高遠。原高是指比丘。遠即指菩薩。慨是傷歎之辭。又高遠亦佛祖所證之地。由狂忽學。故失慧明。由失慧明。故無所知。由無所知。故不識教行理果。三學之次第。妄跨高遠。擬齊佛祖。誠可傷愍。故云亦可慨矣。
"Therefore" is a phrase that connects the preceding discussion to what follows. It refers to the threefold training of precepts, concentration, and wisdom, with moral discipline as its foundation. Among the five groups of renunciants, the ten precepts come first. Thus, upon shaving the head and entering the monastic life, one is immediately instructed to receive them. Only after maintaining pure conduct without fault is one permitted to ascend the platform and receive full ordination. The platform is the ordination ground, where the monastic community gathers to perform the formal proceedings. Without this platform, the precepts cannot be obtained. "Full" means complete—when a monk receives the two hundred and fifty major precepts, he immediately possesses the wondrous cause of nirvana. This is also called "approaching perfection," where "perfection" refers to nirvana, meaning that these great precepts are not far from nirvana itself.
Now, one is called a "novice" based on the precepts originally received. This is to say that the name derives from the root. Because one originally received the ten precepts, one now bears the name "novice." Since the name is rooted in this foundation, one should diligently study and uphold these precepts. There are two types of people who neither study nor uphold them: the foolish and the reckless. The foolish lack the eye of wisdom and cannot discern right from wrong, remaining utterly ignorant of the precepts' distinctions. The reckless, driven by distorted views, do not follow the proper order and, disregarding the Buddha's sacred regulations, neglect to study them, attempting to leap ahead of their station. "Leap" means to stride over, and "station" refers to rank. The Record of Learning says, "The young listen but do not question; learning does not skip ranks." If one does not follow the proper order but wishes to leap forward, it is precisely what is meant by "gaining a shaved head in the morning and striding over elder monks by evening." This stems from reckless views that fail to recognize the order of doctrinal forms and precept categories, leading one to presumptuously strive to equal the ancient sages.
The Hundred Parables Sutra tells of a foolish man who, seeing a wealthy family's three-story tower—lofty, vast, and beautifully adorned—summoned a carpenter and ordered him to build only the topmost third story. The carpenter said, "How could one build the second without the first, or the third without the second?" The fool insisted, "I have no use for the lower two; you must build me only the top floor." Hearing this, people laughed at him in amazement. Likewise, disciples of the four assemblies who do not diligently revere the Three Jewels, being lazy and negligent, yet seek the fruits of the path—not wanting the lower three fruits but only the fourth fruit of no further rebirth—are likewise ridiculed by others, exactly like that fool. Those who do not follow the sequential path of the three vehicles but first study the Great Vehicle are the same. The Buddha Treasury Sutra states, "Those who do not first study the Lesser Vehicle and then the Great Vehicle are not disciples of the Buddha." Now, one who does not study as a novice but wishes to obtain full precepts, who does not uphold pure morality but wishes for sudden enlightenment—how is such a person different from that fool?
To blindly aspire to lofty heights is truly lamentable. "Blindly" means being benighted and ignorant. "Lofty heights" refers to presumptuously striving to equal the ancient sages—specifically, "lofty" points to the monks and "heights" to the bodhisattvas. "Lamentable" is an expression of sorrow. Furthermore, "lofty heights" also refers to the state realized by the Buddhas and patriarchs. Because recklessness leads to neglecting study, one loses the light of wisdom. Because the light of wisdom is lost, one knows nothing. Because one knows nothing, one fails to recognize the sequence of teachings, practices, principles, and fruits within the threefold training. Presumptuously leaping toward lofty heights in an attempt to equal the Buddhas and patriarchs is truly worthy of pity and sorrow. Hence it is said, "truly lamentable."
因取十戒。略解數語。
Having taken the ten precepts, I offer a brief explanation of their meaning.
略而非廣。故曰數語。
Brief yet comprehensive, thus it is called a few words.
使蒙學知所向方。
So that beginners may know the direction to take.
初入道者。故曰蒙學。由慨狂愚罔諳戒法。故於沙彌律儀經中錄取十戒。略為解釋。誨彼未聞。離無知苦。俾初入道者。有所措心。故曰向方。論云。三惡燒燃。駝驢重楚。餓鬼饑渴。不名為苦。癡暗無聞。不識方向。乃名為苦是也。
For those just beginning the path, it is called elementary learning. Because we pity those who are reckless and foolish, unaware of the precepts, we have selected the Ten Precepts from the scriptures on novice discipline, briefly explaining them to teach those who have not yet heard, freeing them from the suffering of ignorance. Thus, for those new to the path, we provide a direction for the mind—this is called "orientation." As the treatise says: "The burning of the three evil realms, the heavy burdens of camels and donkeys, the hunger and thirst of hungry ghosts—these are not called suffering. It is the darkness of ignorance, hearing nothing, not knowing the direction—this is truly called suffering."
好心出家者。切意遵行。慎勿違犯。
Those who leave home with a good heart must follow this with utmost care and never transgress it.
不為王力所逼。不為邪求活命。不為避懶偷安。不為負債逃難。本為希求正法。以信故而入法門。是曰好心出家。若為脫離生死。受持禁戒。故能切意遵守奉行。戒是越苦海之浮囊。莊嚴法身之瓔珞。故須謹慎。勿使毫𨤲有所虧犯也。
One is not driven by the force of a king, nor seeks life through wrongful means, nor avoids work out of laziness, nor flees from debt or hardship. Rather, one enters the Dharma out of a genuine longing for true teachings, with faith as the foundation. This is called leaving home with a good heart. If one seeks liberation from birth and death, and upholds the precepts, then one can sincerely observe and practice them. The precepts are the buoyant raft that carries one across the sea of Suffering, and the ornament that adorns the Dharma body. Therefore, one must be careful, not allowing even the slightest breach or violation.
然後近為比丘戒之階梯。遠為菩薩戒之根本。
It serves as a stepping stone toward the Bhikshu Precepts in the near term, and as the foundation for the Bodhisattva Precepts in the long run.
然後。由下之上也。謂十戒為比丘階梯。菩薩根本。猶三級重樓。故曰階梯。如多羅樹頭。故曰根本。沙彌鄰次比丘。名之曰近。尚隔具足。名之曰遠。初階若毀。次步難登。根本一虧。枝葉華果。悉皆墮落。故經云。若破五戒中重戒。還受五戒。乃至菩薩戒。無有是處。若破十戒中重戒。還受十戒。比丘戒。菩薩戒。亦無有是處。
Then, moving from the lower to the higher, the ten precepts serve as the steps for monks and the foundation for Bodhisattvas. They are like the three tiers of a towering building, hence called "steps." They are like the trunk of a palm tree, hence called the "foundation." A novice monk, being next in rank to a full monk, is called "near" [to full ordination], yet still distant from complete ordination, hence called "far." If the first step is broken, the next step becomes hard to climb. If the foundation is damaged, the branches, leaves, flowers, and fruits all fall away. Thus, the scriptures say: If one breaks the heavy precepts among the five precepts, there is no way to receive the five precepts again, nor even the Bodhisattva precepts. Similarly, if one breaks the heavy precepts among the ten precepts, there is no way to receive the ten precepts again, nor the monk's precepts or the Bodhisattva precepts.
因戒生定。因定發慧。庶幾成就聖道。不負出家之志矣。
From Precepts comes Concentration; from Concentration comes Wisdom. In this way one may accomplish the Noble Path and not betray the aspiration of leaving home.
庶幾是近可之辭。由戒淨故。定性現前。則有無漏慧發。以慧惟求。斷諸惑障。復本淨明。故曰成就聖道。斯乃三學相資。如鼎三足。故能成就聖道。聖道者。聲聞緣覺菩薩三乘之菩提。出家本祈菩提。而三學增上。則去道不遠。故出家之志不負矣。曇一律師云。三世佛法。戒為根本。本之不修。道遠乎哉。
"Almost" is a word meaning "close to." Because the Precepts are pure, fixed concentration comes to the fore, and then uncontaminated Wisdom arises. With Wisdom one seeks only to cut off all the hindrances of delusion and to restore the original pure radiance; therefore it is called "accomplishing the noble Path." Here the three trainings support one another like the three legs of a tripod, and thus one can accomplish the noble Path. The noble Path is the Enlightenment of the Three Vehicles—śrāvaka, pratyekabuddha, and bodhisattva. Those who leave home fundamentally seek Enlightenment; when the three trainings grow ever higher, one is not far from the Path, and so the aspiration of leaving home is not betrayed. Vinaya Master Tan-yi said: "The Buddha's teaching of the three times takes the Precepts as its root. If the root is not cultivated, how far away the Path will be!"
若樂廣覽。自當閱律藏全書。
If you wish to study this extensively, you should read the entire Vinaya Pitaka.
樂。欲也。覽。看也。閱。是檢閱徧觀也。律藏全書。即沙彌十戒法并威儀等經。今此要略。為便初進。庶知持犯麤相。欲悉微細行持。自當廣閱全書。
Joy means desire. Lan means to look at. Yue means to examine and observe thoroughly. The entire Vinaya Pitaka—that is, the sutras such as the Ten Precepts for Novices along with the rules of conduct and deportment—is here condensed into an essential summary to help beginners. It is hoped that they may come to know the rough outline of what constitutes keeping and violating the Precepts; to fully understand the subtle details of practice, they should naturally read the entire collection at length.
後十戒。出沙彌十戒經。佛勅舍利弗。為羅睺羅說。
The latter Ten Precepts come from the Shramanera Ten Precepts Sutra, in which the Buddha instructed Shariputra to expound them for Rahula.
後十戒者。始從不殺生。至十不捉持生像是也。出沙彌十戒經者。顯非臆說。及出餘經也。佛即釋迦如來。敕猶天子制書命令。佛為法王。故制戒律。命舍利弗為羅睺羅說。梵語舍利。此云身。亦云鶖。弗者子也。父是天竺婆羅門。提舍論師。母名舍利。而好形身。眼明如鶖鳥之目。從母受稱。故名舍利子。投佛出家。證無生果。佛十大弟子中。智慧第一也。羅睺羅。此云覆障。亦云執日。是佛之子。生時值阿修羅以手障日。因之為名。昔佛為太子時。啟父出家。父曰。無絕吾國嗣。汝若有子。聽汝出家。太子即以手指耶輸陀羅夫人腹。便覺有妊。在胎六年始生。因此亦名覆障。年既長大。佛即度令出家。敕舍利弗。為說十戒。而佛不為說戒作和尚闍梨者。由三寶位別故。如來是佛寶。故不與人作和尚。和尚是僧寶。十戒是法寶。故敕舍利弗為作和尚。使三寶無相濫也。諸沙彌中出家。羅睺羅最為其首。未曾有經云。羅睺羅年至九歲。出家為沙彌。舍利弗為和尚。大目犍連作阿闍梨。與授十戒。耶輸陀羅未滿三年。亦捨俗出家。
The latter ten precepts begin with not taking life and extend to the tenth, not hoarding gold and silver. That they are cited from the *Sutra of the Ten Precepts for Novices* shows they are not my own invention, and they are also drawn from other sutras.
"The Buddha" means Shakyamuni Tathāgata. "Commanded" is like the edicts and orders issued by a son of heaven. The Buddha is the King of the Dharma, and so he establishes precepts and rules and commands Shariputra to explain them to Rahula.
In Sanskrit, *sheli* means "body," and is also rendered "eagle." *Fu* means "son." His father was a brahmin teacher of the *Tishe* treatise in India; his mother was named Sheli, and she was fair of form, with eyes bright as an eagle's. Because he took his name from his mother, he is called Shariputra (Sheli-fu, "son of Sheli"). He went to the Buddha and left household life, and realized the fruit of non-arising. Among the Buddha's ten great disciples, he was foremost in wisdom.
Rahula is rendered "covering obstacle," and also "seizing the sun." He was the Buddha's son. At his birth, it happened that an asura covered the sun with his hand, and so he received his name. Formerly, when the Buddha was a crown prince, he asked his father for permission to leave household life. His father said, "Do not cut off the succession of my kingdom. If you have a son, then you may leave household life." The crown prince then pointed with his finger at the belly of Lady Yashodhara, and she was at once felt to be with child. The child remained in the womb for six years before being born. For this reason he was also named "covering obstacle." When he had grown up, the Buddha led him to leave household life and commanded Shariputra to explain the ten precepts to him.
The reason the Buddha did not himself expound the precepts and act as preceptor and teacher for him is that the positions of the Three Jewels are distinct. The Tathāgata is the Buddha Jewel, and so he does not act as preceptor for people. A preceptor belongs to the Sangha Jewel; the ten precepts belong to the Dharma Jewel. Therefore he commanded Shariputra to act as preceptor, so that the Three Jewels would not be confused with one another.
Among novices who leave household life, Rahula was the very first. The *Sutra of the Unprecedented* says: When Rahula reached the age of nine, he left household life and became a novice. Shariputra acted as his preceptor, and Maudgalyayana as his teacher, and they conferred the ten precepts on him. Yashodhara, before three full years had passed, also renounced worldly life and left household life.