七 問答遣疑
Chapter 7: Questions and Answers to Dispel Doubts
問：「常人皆謂學律者應偏重行持，未審然否？」答：「解如目，行如足。行持固重，而不知解義為尤要焉。若於律義未能十分了解，而以臆見率爾行之，執非為是，謗是為非；他人不知，羣起倣效，壞亂正法，其罪極大。古人謂「惡紫奪朱」，即此意也。若於律義果能十分了解，雖行不足，亦可對眾宣揚，續佛慧命，以正知正見接引後學。彼雖不行，而其學者或能行也。昔鳩摩羅什法師，為姚主所逼，受女十人，不住僧房，別立廨舍。每至講說，常先自云：『譬如臭泥，中生蓮華；但採蓮華，勿取臭泥。』所謂依法不依人也。由是觀之，解義而行持不足，猶可弘護正法；雖行而解義未徹，不免誤入歧途。故曰解義為尤要也。」
Question: "People often say that those who study the precepts should focus on practice. Is this correct?"
Answer: "Understanding is like eyes, and practice is like feet. Practice is certainly important, but understanding the meaning is even more essential. If one does not fully grasp the meaning of the precepts and acts based on personal assumptions, mistaking wrong for right and condemning right as wrong, others who do not know any better will follow suit, corrupting the true Dharma. The guilt incurred is immense. The ancients spoke of 'evil purple displacing vermilion,' which conveys this very idea.
If one truly understands the meaning of the precepts, even if one's own practice falls short, one can still teach others and continue the Buddha's wisdom lineage, guiding later students with correct views and understanding. Though such a person may not practice, those who learn from them may.
The ancient Master Kumārajīva was compelled by Emperor Yao to accept ten women and lived apart from the monastic community in separate quarters. Yet whenever he gave teachings, he would first say: 'It is like lotus flowers growing from foul mud—pluck the lotus, not the mud.' This is what is meant by relying on the Dharma, not the person.
From this we can see that one who understands the meaning but practices insufficiently can still protect and spread the true Dharma; while one who practices but lacks deep understanding may easily go astray. Therefore, understanding the meaning is of paramount importance."
問：「破四重戒仍可說法，出於何律？」答：「《十誦律》：『眾中羯磨誦律無堪能者，學悔比丘開作說戒自恣羯磨，亦聽眾中誦律。』此且約制教而言，雖聽秉法，猶名破戒。若約化教，如《涅槃經》云：『犯四重者，若披法服，猶未捨遠，常懷慚愧，恐怖自責。其心改悔，生護法心，建立正法，為人分別。我說是人，不為破戒。』」
Question: "It is said that one who has broken the Four Heavy Precepts can still teach the Dharma—under which vinaya rule is this stated?" Answer: "In the *Sarvāstivāda Vinaya* (*Ten Recitation Vinaya*), it says: 'If within the assembly there is no one capable of reciting the precepts, a monk who is undergoing repentance may be allowed to lead the recitation of precepts and the *pravarana* ceremony, and may also recite the precepts within the assembly.' This is explained from the perspective of the monastic code—although such a person is permitted to carry out these procedures, they are still considered to have broken the precepts. From the perspective of the scriptural teachings, however, the *Nirvana Sutra* states: 'If one who has committed the Four Heavy Offenses still wears the monastic robe and has not yet abandoned the path, and constantly feels shame, dread, and self-reproach; if their mind turns to repentance, giving rise to a mind that protects the Dharma, establishing the true Dharma, and explaining it for others—such a person, I declare, is not to be regarded as one who has broken the precepts.'"
問：「俗謂不知者無罪。今若不學戒律，愚無所知，雖或犯戒，以不知故，能無罪否？或雖有罪，能輕減否？」答：「若約未受戒者，雖犯而無破戒之罪。若已發心受戒，即應依律修學，盡力行持。倘因不學而破戒者，於其應得正罪之外，更加不學無知諸罪。寧復有輕減耶？若畏破戒而恐懼者，惟有退戒，返為白衣耳。」
Question: "People often say, 'Ignorance is excused from guilt.' Now, if someone does not study the precepts and remains ignorant and unlearned, even if they violate the precepts, because they do not know them, can they be free from guilt? Or even if there is guilt, can it be reduced?"
Answer: "If we speak of someone who has not yet received the precepts, even if they commit offenses, they do not incur the guilt of breaking the precepts. But if someone has already made the resolution to receive the precepts, they should then study and practice according to the precepts, striving with all their strength to uphold them. If, due to not studying, they break the precepts, then in addition to the primary offense they deserve, they add further offenses of not studying and of ignorance. How could there be any reduction? If someone fears breaking the precepts and is terrified, the only option is to return the precepts and revert to being a layperson."
問：「戒相繁多，具持非易。值茲末法，最低持戒者，以何而為標準？」答：「《律藏五百結集法》云：『佛涅槃後，諸阿羅漢集法之時，阿難白大迦葉言：「我親從佛聞，憶持佛語：『自今已去，為諸比丘，捨雜碎戒。』」』當時阿難愁悲忘失，未問何者是雜碎戒，制限莫定。詢諸比丘，言各不同。迦葉乃命仍依佛世舊制，而具學之，不復棄捨。當今之時，末法鈍根，人畏其繁，具持非易；幸有捨微細戒遺教，猶可依行。制限多寡，人各隨力。且約最低標準而言，止持之中，四棄、十三僧殘、二不定法，悉應精持；作持之中，結僧界、受戒、懺罪、說戒、安居、自恣等，亦易行耳。」
Question: "The precepts are numerous and detailed, so fully observing them is not easy. In this age of the Final Dharma, what should be the standard for those who observe the minimum level of precepts?"
Answer: "According to the 'Collection of Five Hundred Arhats' in the Vinaya Pitaka, after the Buddha's parinirvana, when all the Arhats gathered to compile the Dharma, Ananda said to Mahakashyapa: 'I personally heard from the Buddha and remember his words: "From now on, for the Bhikkhus, abandon the minor and miscellaneous precepts."' At that time, Ananda was so grieved and distressed that he forgot to ask which precepts were the minor and miscellaneous ones, and no limit was set. When the Bhikkhus were consulted, each gave a different answer. Kashyapa then ordered that the old system from the Buddha's time be followed, and that all precepts be studied and observed without abandoning any. In the present time, in the age of the Final Dharma, people have dull faculties and fear the complexity, so fully observing all precepts is not easy. Fortunately, there is the Buddha's teaching to abandon the minor precepts, which can still be followed. The scope of the restrictions may vary according to each person's capacity. Speaking of the minimum standard: among the prohibitive precepts, the four defeats, thirteen residues, and two indeterminate rules should all be upheld carefully; among the observant precepts, such as forming the monastic boundary, receiving precepts, confessing offenses, reciting precepts, the summer retreat, and the self-invitation ceremony, are also easy to practice."