Discourse 8: The Upali Chapter

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

The Sutra on the Requital of the Buddha's Kindness, Volume 6

dà fāng biàn fú bào ēn jīng juǎn dì liù

shī yì rén míng zài hòu hàn lù

yōu bō lí pǐn dì bā

da fang bian fu bao en jing juan di liu

shi yi ren ming zai hou han lu

you bo li pin di ba

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0154b20] At that time, the Tathāgata (如來 [ru lai]) was surrounded by a great assembly, receiving offerings, respect, veneration, and praise. At that time, Ānanda (阿難 [a nan]) rose from his seat, observing that the minds of the assembly were all in doubt: "How could the Tathāgata, World-Honored One (如來世尊 [ru lai shi zun]), allow Upāli (優波離 [you bo li]), a person of humble birth, to renounce his home and follow the Buddha (佛 [fu])? By allowing him to renounce his home, he has disgraced all kings of the Kṣatriya (剎利 [sha li]) caste, fostered a disrespectful mindset, stained the believing mind, and permanently lost the field of merit, even causing Nanda Bhikṣu (難陀比丘 [nan tuo bi qiu]), a prince of the pure Śākya (白淨 [bai jing]) clan, to develop a slighting attitude."

[0154b20] ěr shí rú lái, dà zhòng wéi rào, gōng yǎng gōng jìng, zūn zhòng zàn tàn. ěr shí ā nán jí cóng zuò qǐ, guān chá zhòng xīn xián jiē yǒu yí: “rú lái shì zūn! yún hé nǎi tīng yōu bō lí xià jiàn zhī rén suí fú chū jiā? yǐ tīng qí chū jiā gù, huǐ rǔ yī qiè zhū wáng shā lì zhǒng, zēng bù jìng zhī xīn, wū xìn xīn gù, yǒng shī fú tián, nǎi shǐ bái jìng wáng zi nán tuó bǐ qiū shēng qīng màn xīn.”

[0154b20] er shi ru lai, da zhong wei rao, gong yang gong jing, zun zhong zan tan. er shi a nan ji cong zuo qi, guan cha zhong xin xian jie you yi: "ru lai shi zun! yun he nai ting you bo li xia jian zhi ren sui fu chu jia? yi ting qi chu jia gu, hui ru yi qie zhu wang sha li zhong, zeng bu jing zhi xin, wu xin xin gu, yong shi fu tian, nai shi bai jing wang zi nan tuo bi qiu sheng qing man xin."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0154b25] The Buddha (佛 [fu]) told Ānanda (阿難 [a nan]) and the great assembly: "Listen carefully! You may say that the Tathāgata (如來 [ru lai]) lacks impartial great compassion, the three mindfulnesses, and the five wisdoms and samādhis, but you must not say that Upāli Bhikṣu (優波離比丘 [you bo li bi qiu]) is truly a person of humble birth, who practices humble actions, humble vows, and humble diligence; you may say that the Tathāgata's (如來 [ru lai]) afflictions are impermanent and changeable, but you must not say that Upāli (優波離 [you bo li]) renounced his home as a person of humble birth. The Tathāgata (如來 [ru lai]), with perfect and complete enlightenment, proclaims the truth, and you should believe and accept the Buddha's (佛 [fu]) words. The Tathāgata (如來 [ru lai]) knows and sees the suffering of birth and death, and has attained Buddhahood (成佛 [cheng fu]) as a Pratyekabuddha (獨覺 [du jue]). Upāli (優波離 [you bo li]) also renounced his home and cultivated the three insights (三明 [san ming]) and six supernormal powers (六通 [liu tong]), possessing the eight liberations (八解脫 [ba jie tuo]). He is revered by humans and devas, upholds the True Dharma (正法 [zheng fa]), is foremost in upholding the Vinaya (律 [lu]), is worthy of offerings, and can enable sentient beings to achieve three excellent fruits: namely, present retribution (現報 [xian bao]), retribution in the next life (生報 [sheng bao]), and future retribution (後報 [hou bao]). Therefore, you should know that Upāli (優波離 [you bo li]) possesses extraordinary and wondrous conduct, is especially a Bodhisattva (菩薩 [pu sa]) of great compassion, and has planted numerous roots of virtue in the presence of countless hundreds of thousands of millions of Buddhas (諸佛 [zhu fu]) in the past. He is also foremost in upholding the Vinaya (律 [lu]) in the Dharma (法 [fa]) of those Buddhas (諸佛 [zhu fu]), and is also foremost in upholding the Vinaya (律 [lu]) in the Dharma (法 [fa]) of Śākyamuni Buddha (釋迦牟尼佛 [shi jia mou ni fu])."

[0154b25] fú gào ā nán jí zhū dà zhòng: “rǔ děng shàn tīng! rǔ děng nǎi kě shuō rú lái wú yǒu píng děng dà bēi,, sān niàn chù,, wǔ zhì sān mèi, bù dé shuō yán yōu bō lí bǐ qiū zhēn shí shì xià jiàn rén, xiū xí xià xíng,, xià yuàn,, xià jīng jìn yě； rǔ děng nǎi kě shuō rú lái fán nǎo, wú cháng qiān biàn, bù kě dé shuō yōu bō lí xià jiàn chū jiā. rú lái yǐ zhèng biàn zhī xuān shuō zhēn shí zhī yán, rǔ děng yīng dāng xìn shòu fú yǔ. rú lái zhī jiàn shēng sǐ guò huàn, dú jué chéng fú, yōu bō lí yì suí chū jiā, sān míng liù tōng, jù bā jiě tuō, tiān rén dà zhòng zēng yǎng, hù chí zhèng fǎ, chí lǜ dì yī, kān rèn gōng yǎng, néng lìng zhòng shēng chéng jiù sān zhǒng miào guǒ, suǒ wèi xiàn bào,, shēng bào,, hòu bào. shì gù, dāng zhī yōu bō lí zhě, qí tè miào xíng, piān wèi dà bēi pú sà, yǐ yú guò qù wú liàng bǎi qiān wàn yì zhū fú suǒ zhí zhòng dé běn, yì yú zhū fú fǎ zhōng chí lǜ dì yī, yì yú shì jiā móu ní fú fǎ zhōng chí lǜ dì yī.”

[0154b25] fu gao a nan ji zhu da zhong: "ru deng shan ting! ru deng nai ke shuo ru lai wu you ping deng da bei,, san nian chu,, wu zhi san mei, bu de shuo yan you bo li bi qiu zhen shi shi xia jian ren, xiu xi xia xing,, xia yuan,, xia jing jin ye; ru deng nai ke shuo ru lai fan nao, wu chang qian bian, bu ke de shuo you bo li xia jian chu jia. ru lai yi zheng bian zhi xuan shuo zhen shi zhi yan, ru deng ying dang xin shou fu yu. ru lai zhi jian sheng si guo huan, du jue cheng fu, you bo li yi sui chu jia, san ming liu tong, ju ba jie tuo, tian ren da zhong zeng yang, hu chi zheng fa, chi lu di yi, kan ren gong yang, neng ling zhong sheng cheng jiu san zhong miao guo, suo wei xian bao,, sheng bao,, hou bao. shi gu, dang zhi you bo li zhe, qi te miao xing, pian wei da bei pu sa, yi yu guo qu wu liang bai qian wan yi zhu fu suo zhi zhong de ben, yi yu zhu fu fa zhong chi lu di yi, yi yu shi jia mou ni fu fa zhong chi lu di yi."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0154c09] At that time, Nanda Bhikṣu (難陀比丘 [nan tuo bi qiu]), hearing the Buddha's (佛 [fu]) words, immediately rose from his seat, bowed his head to the feet of Mahākāśyapa (大憍陳如 [da jiao chen ru]), and then, in sequence, stood respectfully before Upāli (優波離 [you bo li]) with folded palms. At that time, the Tathāgata (如來 [ru lai]) then spoke a verse to Nanda (難陀 [nan tuo]):

"Nanda (難陀 [nan tuo]), you should know:
Do not worry about poverty,
Nor will you lose wealth and honor.
Such is the Dharma (法 [fa]) of renouncing the home."

[0154c09] ěr shí nán tuó bǐ qiū wén fú shuō yǐ, jí cóng zuò qǐ, tóu miàn lǐ dà jiāo chén rú zú, cì dì zhì yōu bō lí qián, fǔ yǎng ér lì, hé zhǎng ér yǐ. ěr shí rú lái jí wèi nán tuó ér shuō jì yán:

“nán tuó dāng yīng zhī:　　rǔ mò yōu pín qióng,
　yì bù shī fù guì.　　chū jiā fǎ yīng ěr.”

[0154c09] er shi nan tuo bi qiu wen fu shuo yi, ji cong zuo qi, tou mian li da jiao chen ru zu, ci di zhi you bo li qian, fu yang er li, he zhang er yi. er shi ru lai ji wei nan tuo er shuo ji yan:

"nan tuo dang ying zhi: ru mo you pin qiong,
yi bu shi fu gui. chu jia fa ying er."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0154c15] Nanda (難陀 [nan tuo]), hearing the Buddha's (佛 [fu]) instructions, which were beneficial and joyful, and various teachings, felt joy in his heart. He immediately straightened his robes and bowed his head to Upāli's (優波離 [you bo li]) feet. At that moment, the earth shook in six ways, his body and mind became soft, and he attained his own benefit, having completed what was to be done.

[0154c15] nán tuó wén fú shì jiào lì xǐ, zhǒng zhǒng shuō fǎ, xīn shēng huān xǐ, jí zhèng yī fú, tóu miàn lǐ yōu bō lí zú. yīng shí tiān de liù zhǒng zhèn dòng, shēn xīn róu ruǎn, dǎi dé jǐ lì, suǒ zuò yǐ bàn.

[0154c15] nan tuo wen fu shi jiao li xi, zhong zhong shuo fa, xin sheng huan xi, ji zheng yi fu, tou mian li you bo li zu. ying shi tian de liu zhong zhen dong, shen xin rou ruan, dai de ji li, suo zuo yi ban.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0154c17] The Buddha (佛 [fu]) told Upāli (優波離 [you bo li]): "You must quickly roar the lion's roar concerning the Three Jewels (三寶 [san bao]) and the Four Noble Truths (四諦 [si di]), and the distinctions among the seven assemblies (七眾 [qi zhong]) of householders and renunciants, namely: the three refuges (三歸 [san gui]), the five precepts (五戒 [wu jie]), and all precepts—the precepts that benefit sentient beings, the precepts that purify defilements, the precepts that regulate demeanor, the dhyāna precepts (禪戒 [chan jie]), and the unsullied precepts (無漏戒 [wu lou jie]), which cause the Three Jewels (三寶 [san bao]) to flourish."

[0154c17] fú gào yōu bō lí: “rǔ sù shī zi hǒu yú sān bǎo sì dì, zài jiā chū jiā qī zhòng chà bié, suǒ wèi sān guī,, wǔ jiè nǎi zhì yī qiè jiè——lì yì zhòng shēng jiè,, jìng fán nǎo jiè,, diào yù wēi yí jiè,, chán jiè,, wú lòu jiè, xìng lóng sān bǎo.”

[0154c17] fu gao you bo li: "ru su shi zi hou yu san bao si di, zai jia chu jia qi zhong cha bie, suo wei san gui,, wu jie nai zhi yi qie jie--li yi zhong sheng jie,, jing fan nao jie,, diao yu wei yi jie,, chan jie,, wu lou jie, xing long san bao."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0154c21] At that time, Upāli (優波離 [you bo li]) said to the Buddha (佛 [fu]): "World-Honored One (世尊 [shi zun])! With the Tathāgata's (如來 [ru lai]) majestic power guiding and protecting me, I can ask but a little."

[0154c21] shí yōu bō lí bái fú yán: “shì zūn! rú lái yǐ wēi shén lì yǐn jiē jiāng hù, wǒ nǎi shǎo néng suǒ zī wèn ěr.”

[0154c21] shi you bo li bai fu yan: "shi zun! ru lai yi wei shen li yin jie jiang hu, wo nai shao neng suo zi wen er."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0154c23] "What are the Three Jewels (三寶 [san bao]): Buddha (佛 [fu]), Dharma (法 [fa]), and Saṅgha (眾僧 [zhong seng])? If the Three Jewels (三寶 [san bao]) have no inherent nature, how are the distinctions of Dharma (法 [fa]) and Saṅgha (僧 [seng]) to be explained? How should those who take refuge in the Three Jewels (三寶 [san bao]) practice? If the three refuges (三歸 [san gui]) are one, they should not be called three. If the three refuges (三歸 [san gui]) are spoken of, what are the names of the seven assemblies (七眾 [qi zhong])?" At that time, Upāli (優波離 [you bo li]) said to the Buddha (佛 [fu]): "World-Honored One (世尊 [shi zun])! What is meant by taking refuge in the Buddha (佛 [fu])?"

[0154c23] “yún hé míng sān bǎo, fú fǎ jí zhòng sēng? sān bǎo ruò wú xìng, yún hé fēn bié shuō fǎ sēng chà bié míng? guī yī sān bǎo zhě, yún hé ér fèng xíng? sān guī ruò yī zhě, bù yīng shuō yán sān. ruò shuō sān guī zhě, yún hé qī zhòng míng?” ěr shí yōu bō lí bái fú yán: “shì zūn! hé suǒ guī yī, míng guī yī fú?”

[0154c23] "yun he ming san bao, fu fa ji zhong seng? san bao ruo wu xing, yun he fen bie shuo fa seng cha bie ming? gui yi san bao zhe, yun he er feng xing? san gui ruo yi zhe, bu ying shuo yan san. ruo shuo san gui zhe, yun he qi zhong ming?" er shi you bo li bai fu yan: "shi zun! he suo gui yi, ming gui yi fu?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0154c27] At that time, the Tathāgata (如來 [ru lai]) explained each point, answering:

[0154c27] ěr shí rú lái yī yī chēng jiě, dá yuē:

[0154c27] er shi ru lai yi yi cheng jie, da yue:

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0154c29] "Buddha (佛陀 [fu tuo]) means awakened, awakened to the characteristics of all phenomena. Furthermore, all sentient beings sleep a long sleep in the three realms (三界 [san jie]). When the Buddha's eye (佛道眼 [fu dao yan]) opens, he awakens himself and awakens others, hence the name awakened. The Buddha (佛 [fu]) can obtain and speak of all phenomena."

[0154c29] “fú tuó zhě, jué, jué le yī qiè fǎ xiāng gù. fù cì, yī qiè zhòng shēng zhǎng mián sān jiè, fú dào yǎn jì kāi, zì jué jué bǐ, gù míng wèi jué. fú yú yī qiè fǎ, néng yī qiè dé yī qiè shuō.”

[0154c29] "fu tuo zhe, jue, jue le yi qie fa xiang gu. fu ci, yi qie zhong sheng zhang mian san jie, fu dao yan ji kai, zi jue jue bi, gu ming wei jue. fu yu yi qie fa, neng yi qie de yi qie shuo."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0155a02] Question: "How does the Buddha (佛 [fu]) speak of everything? Does he speak at the appropriate time and occasion, as is expedient? Or does he speak according to groups and associations?"

[0155a02] wèn yuē: “fú yún hé yī qiè shuō? wèi yīng shí shì huì suí yí shuō yé? wèi dāng bù dǎng xiāng cóng shuō yé?”

[0155a02] wen yue: "fu yun he yi qie shuo? wei ying shi shi hui sui yi shuo ye? wei dang bu dang xiang cong shuo ye?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0155a04] Answer: "The Buddha (佛 [fu]) speaks of all phenomena according to the audience and the time. Later disciples compiled the Dharma (法 [fa]) treasury and categorized it. Sometimes the Buddha (佛 [fu]) established precepts for disciples, distinguishing between light and heavy, with residue and without residue, compiling them into the Vinaya Piṭaka (律藏 [lu cang]); sometimes he spoke of the mutual generation of cause and effect, various defilements and latent tendencies, and the characteristics of karma (業相 [ye xiang]), compiling them into the Abhidharma Piṭaka (阿毘曇藏 [a pi tan cang]); for devas and humans, he taught the Dharma (法 [fa]) according to the time, compiling them into the Ekottarāgama (增一 [zeng yi]), which is practiced by those who encourage transformation; for sharp-rooted sentient beings, he taught profound meanings, called the Madhyamāgama (中阿含 [zhong a han]), which is practiced by scholars; he spoke of various dhyāna practices (禪法 [chan fa]), which is the Saṃyuktāgama (雜阿含 [za a han]), practiced by meditators; and he refuted various outsiders (外道 [wai dao]), which is the Dīrghāgama (長阿含 [zhang a han])."

[0155a04] dá yuē: “fú suí wù shì shí shuō yī qiè fǎ. hòu zhū dì zi jié jí fǎ cáng, yǐ lèi zhuàn zhī. fú huò shí wèi zhū dì zi zhì jiè qīng zhòng, yǒu cán wú cán, zhuàn wèi lǜ cáng； huò shí shuō yīn guǒ xiāng shēng,, zhū jié zhū shǐ jí yǐ yè xiāng, jí wèi ā pí tán cáng； wèi zhū tiān,, shì rén suí shí shuō fǎ, jí wèi zēng yī, shì quàn huà rén suǒ xí； wèi lì gēn zhòng shēng shuō zhū shēn yì, míng zhōng ā hán, shì xué wèn zhě suǒ xí； shuō zhǒng zhǒng suí chán fǎ, shì zá ā hán, zuò chán rén xí； pò zhū wài dào, shì zhǎng ā hán.”

[0155a04] da yue: "fu sui wu shi shi shuo yi qie fa. hou zhu di zi jie ji fa cang, yi lei zhuan zhi. fu huo shi wei zhu di zi zhi jie qing zhong, you can wu can, zhuan wei lu cang; huo shi shuo yin guo xiang sheng,, zhu jie zhu shi ji yi ye xiang, ji wei a pi tan cang; wei zhu tian,, shi ren sui shi shuo fa, ji wei zeng yi, shi quan hua ren suo xi; wei li gen zhong sheng shuo zhu shen yi, ming zhong a han, shi xue wen zhe suo xi; shuo zhong zhong sui chan fa, shi za a han, zuo chan ren xi; po zhu wai dao, shi zhang a han."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0155a11] Question: "If the Buddha (佛 [fu]) speaks of everything, then there is a sūtra (經 [jing]) that says: 'The Buddha (佛 [fu]) sat under a tree, picked up a branch and leaves, and asked his disciples, "Are there more leaves on this branch or on the tree?" They answered, "There are more leaves on the tree." The Buddha (佛 [fu]) said, "The Dharma (法 [fa]) I know is like the leaves on the tree, and the Dharma (法 [fa]) I speak is like the leaves in my palm."' How can it be said that the Buddha (佛 [fu]) speaks of everything?"

[0155a11] wèn yuē: “fú ruò yī qiè shuō zhě, yǒu jīng yún: ‘fú zuò yī shù xià, zhuō yī zhī yè, wèn dì zi yuē: “cǐ zhī yè duō, shù shàng yè duō?” dá yuē: “shù shàng yè duō.” fú yán: “wǒ suǒ zhī fǎ rú shù shàng yè, wǒ suǒ shuō fǎ rú zhǎng zhōng yè.” ’ yún hé yán fú yī qiè shuō yé?”

[0155a11] wen yue: "fu ruo yi qie shuo zhe, you jing yun: 'fu zuo yi shu xia, zhuo yi zhi ye, wen di zi yue: "ci zhi ye duo, shu shang ye duo?" da yue: "shu shang ye duo." fu yan: "wo suo zhi fa ru shu shang ye, wo suo shuo fa ru zhang zhong ye." ' yun he yan fu yi qie shuo ye?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0155a15] Answer: "There is 'everything in particular' and 'everything in general'. Here, we speak of 'everything in particular'. Some say: 'The Buddha (佛 [fu]) can speak of everything, but sentient beings cannot fully receive it. It is not that the Buddha (佛 [fu]) cannot speak.' Some say: 'It should be said that he knows everything, but to say he speaks of everything is not correct.'"

[0155a15] dá yuē: “yǒu bié xiāng yī qiè,, zǒng xiāng yī qiè, jīn yán bié xiāng yī qiè. yǒu yán: ‘fú néng yī qiè shuō, dàn zhòng shēng bù néng jǐn shòu. fú fēi bù néng shuō.’ yǒu yán: ‘yīng yún yī qiè zhī, zhí yán shuō, bù dé yán yī qiè shuō yě.’ ”

[0155a15] da yue: "you bie xiang yi qie,, zong xiang yi qie, jin yan bie xiang yi qie. you yan: 'fu neng yi qie shuo, dan zhong sheng bu neng jin shou. fu fei bu neng shuo.' you yan: 'ying yun yi qie zhi, zhi yan shuo, bu de yan yi qie shuo ye.' "

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0155a19] Question: "If the Buddha (佛 [fu]) knows and can speak, and Śrāvakas (聲聞 [sheng wen]) and Pratyekabuddhas (緣覺 [yuan jue]) also know and can speak based on their knowledge, why are they not called Buddhas (佛 [fu])?"

[0155a19] wèn: “ruò fú zhī ér néng shuō, shēng wén,, yuán jué yī zhī ér néng shuō, hé bù chēng fú yé?”

[0155a19] wen: "ruo fu zhi er neng shuo, sheng wen,, yuan jue yi zhi er neng shuo, he bu cheng fu ye?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0155a20] Answer: "Not so. The Buddha's (佛 [fu]) knowledge and speech are both exhaustive; the knowledge and speech of the two vehicles (二乘 [er cheng]) are not exhaustive regarding the Dharma (法 [fa]). Furthermore, the Buddha (佛 [fu]) understands all phenomena and can give names to all; the two vehicles (二乘 [er cheng]) cannot. Furthermore, the Buddha (佛 [fu]) attains immeasurable Dharma (法 [fa]) and can speak immeasurable Dharma (法 [fa]); the two vehicles (二乘 [er cheng]) cannot. Furthermore, there are common and uncommon attainments. What the two vehicles (二乘 [er cheng]) attain is common; what the Buddha (佛 [fu]) attains is uncommon. What Śrāvakas (聲聞 [sheng wen]) attain, the three vehicles (三乘 [san cheng]) all know; what the Middle Vehicle (中乘 [zhong cheng]) attains, the two vehicles (二乘 [er cheng]) commonly know; only what the Buddha (佛 [fu]) attains, the two vehicles (二乘 [er cheng]) do not know, only the Buddha (佛 [fu]) himself knows. Furthermore, if the container is large, the lid is also large. The Dharma (法 [fa]) is vast, its characteristics are boundless. The Buddha (佛 [fu]) with boundless wisdom knows and speaks boundless Dharma (法 [fa]); the wisdom of the two vehicles (二乘 [er cheng]) is limited, hence they do not correspond to the characteristics of the Dharma (法 [fa]). Furthermore, there are roots and meanings. Roots refer to the root of wisdom. Meanings refer to the objects of wisdom. The Buddha's (佛 [fu]) roots and meanings are both perfect, there is nothing that the objects of his wisdom do not exhaust; the roots and meanings of the two vehicles (二乘 [er cheng]) are both imperfect. Furthermore, the Buddha (佛 [fu]) obtains the name of real wisdom (如實智 [ru shi zhi]), because he truly understands all characteristics of phenomena; the two vehicles (二乘 [er cheng]) do not fully understand the origin and depth of phenomena, and also have limitations, therefore they cannot be called real wisdom (如實智 [ru shi zhi]). For these various reasons, the two vehicles (二乘 [er cheng]) cannot be called Buddhas (佛 [fu]). Bhagavā (婆伽婆 [po jia po]) cannot be transmitted by sound nor explained by meaning. Why is he called the World-Honored One (世尊 [shi zun])? Because he can know all counteracting Dharma (法 [fa]). Furthermore, worldly Dharma (法 [fa]) and sounds are different, worldly people themselves do not understand each other, but the Buddha (佛 [fu]) knows them all, hence he is called the World-Honored One (世尊 [shi zun]). Furthermore, he instructed the bhikṣus (比丘 [bi qiu]) saying: 'All two vehicles (二乘 [er cheng]) and ordinary people declare that they have attained Dharma (法 [fa]). Some prefer quietude, some enter meditative absorption (禪定 [chan ding]), or for other reasons, they keep it secret and do not speak.' The Dharma (法 [fa]) attained by the Buddha (佛 [fu]), out of the power of compassion, he delights in speaking for others. Furthermore, why? Because he has destroyed the three poisons (三毒 [san du]), he is called the World-Honored One (世尊 [shi zun])."

[0155a20] dá yuē: “bù ěr. fú zhī shuō jù jǐn； èr chéng zhī shuō yú fǎ yǒu suǒ bù jǐn. fù cì, fú jiě yī qiè fǎ, jǐn néng zuò míng； èr chéng bù néng. fù cì, fú dé wú biān fǎ, néng wú biān shuō； èr chéng bù néng. fù cì, yǒu gòng bù gòng, èr chéng suǒ dé gòng, fú suǒ dé bù gòng. shēng wén suǒ dé, sān chéng tóng zhī； zhōng chéng suǒ dé, èr chéng gòng zhī； wéi fú suǒ dé, èr chéng bù zhī, dú fú zì zhī. fù cì, hán dà gài yì dà, fǎ dà fǎ xiāng wú biān, fú yǐ wú biān zhì zhī shuō wú biān fǎ； èr chéng zhì yǒu biān, gù bù chēng fǎ xiāng. fù cì, yǒu gēn,, yì. gēn zhě, huì gēn. yì zhě, huì suǒ yuán fǎ. fú gēn yì jù mǎn, huì suǒ yuán fǎ wú yǒu bù jǐn； èr chéng gēn yì èr jù bù mǎn. fù cì, fú dé rú shí zhì míng, yú yī qiè fǎ xiāng rú shí le gù； èr chéng zhī fǎ bù jǐn yuán dǐ, jiān yǒu suǒ bù zhōu, shì yǐ bù dé chēng rú shí zhì. yǐ shì zhǒng zhǒng yì gù, èr chéng bù dé chēng fú. pó jiā pó zhě, bù kě yǐ yīn chuán, bù kě yǐ yì jiě. yún hé shì zūn? yǐ néng zhī yī qiè duì zhì fǎ gù. fù cì, shì fǎ yán yīn bù tóng, shì rén zì bù xiāng jiě, fú xī zhī zhī, gù yún shì zūn. fù cì, chì bǐ qiū yún: ‘fán èr chéng fán fū, zì shuō dé fǎ. huò lè jìng mò, huò rù chán dìng, huò yǐ yú yuán, mì xī bù shuō.’ fú suǒ dé fǎ, yǐ cí bēi lì gù, lè wèi tā shuō. fù cì, yún hé? yǐ pò sān dú gù, dé chēng shì zūn.”

[0155a20] da yue: "bu er. fu zhi shuo ju jin; er cheng zhi shuo yu fa you suo bu jin. fu ci, fu jie yi qie fa, jin neng zuo ming; er cheng bu neng. fu ci, fu de wu bian fa, neng wu bian shuo; er cheng bu neng. fu ci, you gong bu gong, er cheng suo de gong, fu suo de bu gong. sheng wen suo de, san cheng tong zhi; zhong cheng suo de, er cheng gong zhi; wei fu suo de, er cheng bu zhi, du fu zi zhi. fu ci, han da gai yi da, fa da fa xiang wu bian, fu yi wu bian zhi zhi shuo wu bian fa; er cheng zhi you bian, gu bu cheng fa xiang. fu ci, you gen,, yi. gen zhe, hui gen. yi zhe, hui suo yuan fa. fu gen yi ju man, hui suo yuan fa wu you bu jin; er cheng gen yi er ju bu man. fu ci, fu de ru shi zhi ming, yu yi qie fa xiang ru shi le gu; er cheng zhi fa bu jin yuan di, jian you suo bu zhou, shi yi bu de cheng ru shi zhi. yi shi zhong zhong yi gu, er cheng bu de cheng fu. po jia po zhe, bu ke yi yin chuan, bu ke yi yi jie. yun he shi zun? yi neng zhi yi qie dui zhi fa gu. fu ci, shi fa yan yin bu tong, shi ren zi bu xiang jie, fu xi zhi zhi, gu yun shi zun. fu ci, chi bi qiu yun: 'fan er cheng fan fu, zi shuo de fa. huo le jing mo, huo ru chan ding, huo yi yu yuan, mi xi bu shuo.' fu suo de fa, yi ci bei li gu, le wei ta shuo. fu ci, yun he? yi po san du gu, de cheng shi zun."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0155b10] Question: "The two vehicles (二乘 [er cheng]) also destroy the three poisons (三毒 [san du]), why are they not called the World-Honored One (世尊 [shi zun])?"

[0155b10] wèn yuē: “èr chéng yì pò sān dú, hé bù míng shì zūn yé?”

[0155b10] wen yue: "er cheng yi po san du, he bu ming shi zun ye?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0155b11] Answer: "Not so. The two vehicles (二乘 [er cheng]) can regress, but the Buddha (佛 [fu]) does not regress. There are three kinds of regression: regression from fruit, regression without fruit, and regression in function. Regression from fruit means that the Śrāvakas (聲聞 [sheng wen]) regress from the three fruits, but not from the lower fruits. The Middle Vehicle (中乘 [zhong cheng]) has two types: if one practices for a hundred kalpas and becomes a Pratyekabuddha (辟支佛 [pi zhi fu]), then there is no regression from the fruit. If one was originally of the lower vehicle (下乘 [xia cheng]) and attained the three fruits to become a Pratyekabuddha (辟支佛 [pi zhi fu]), then there is regression from the fruit. The Buddha's fruit (佛果 [fu guo]) does not regress. Regression without fruit means that if one is progressing towards the three vehicles (三乘 [san cheng]) but has not yet attained it and then regresses, or if a bhikṣu (比丘 [bi qiu]) is lazy and does not advance in the three types of actions. Whatever one practices, if one regresses and is not diligent, it is called regression without fruit. Regression in function means that the attained Dharma (法 [fa]) is not used in the present, like the Buddha's ten powers (佛十力 [fu shi li]) or the Small Vehicle's ten wisdoms (小乘十智 [xiao cheng shi zhi]). If one uses one, the others are not used. For example, if one recites a hundred thousand words of sūtra (經 [jing]), but does not recite it at times, it is all called regression in function. The lower vehicle (下乘 [xia cheng]) has regression without fruit, and the Middle Vehicle (中乘 [zhong cheng]) also has regression without fruit; the Buddha (佛 [fu]) has no regression without fruit, because he is diligent in all practices. The two vehicles (二乘 [er cheng]) have regression in function, but the Buddha (佛 [fu]) does not. It is also said: 'If one uses one of the ten powers and not the other nine, it is called regression.' Some say: 'There is no regression without use. For example, if one recites a two hundred thousand word sūtra (經 [jing]), ordinary people are weak in strength, so they might finish it in one or two days; the Buddha (佛 [fu]) can finish it instantly. The ten powers are also like this, when used, they are used instantly. Because there are no obstacles, there is no regression without use.' It is also said: 'The Buddha (佛 [fu]) has no regression without use. For example, when putting on the Nirvāṇa garment (泥洹僧 [ni huan seng]), he does not just put it on like an ordinary person, but everything is for the benefit of sentient beings. Whatever Dharma (法 [fa]) is used, if it is beneficial, it is used; if not, it is not used, not because he cannot use it, therefore there is no regression in use.' Although there are different interpretations, it is said that it cannot be definitively determined. The Buddha's (佛 [fu]) intention is inconceivable."

[0155b11] dá yuē: “bù ěr. èr chéng yǒu tuì, fú bù tuì gù. tuì yǒu sān zhǒng: guǒ tuì,, bù guǒ tuì,, suǒ yòng tuì. guǒ tuì zhě, shēng wén sān guǒ tuì, xià guǒ bù tuì. zhōng chéng èr zhǒng, ruò bǎi jié xí xíng chéng pì zhī fú, guǒ bù tuì. ruò běn shì xià chéng sān guǒ zuò pì zhī fú, zé guǒ yǒu tuì. fú guǒ bù tuì. bù guǒ tuì zhě, ruò xiàng sān chéng rén, wèi dé ér tuì, ruò xiū bǐ qiū sān yè, xiè duò bù jìn. fán yǒu suǒ xiū xí, tuì ér bù qín, míng bù guǒ tuì yě. suǒ yòng tuì zhě, fán suǒ dé fǎ bù xiàn qián yòng, rú fú shí lì, xiǎo chéng shí zhì, yòng yī yú zé bù yòng. rú sòng shí wàn yán jīng, ruò bù sòng shí, jǐn míng suǒ yòng tuì yě. xià chéng bù guǒ tuì, zhōng chéng yì yǒu bù guǒ tuì； fú wú bù guǒ tuì, yú yī qiè xíng zhōng wú bù qín gù. èr chéng yǒu suǒ yòng tuì yě, fú zé bù dìng. yòu yún: ‘yú shí lì zhōng yòng yī bù yòng jiǔ, gù míng tuì yě.’ yǒu yún: ‘wú bù yòng tuì. rú sòng èr shí wàn yán jīng, fán fū lì liè gù, huò yī rì èr rì sòng qì； fú néng jí shí sòng qì. shí lì yì ěr, yòng néng jí yòng. wú zhàng ài gù, wú bù yòng tuì.’ yòu yún: ‘fú wú bù yòng tuì. rú zhe ní huán sēng shí, bù zhí ěr zhe, rú fán fū rén fǎ, jiē wèi lì yì zhòng shēng gù. fán suǒ yòng fǎ, yǒu yì zé yòng, wú yì bù yòng, fēi bù néng yòng, gù wú yòng tuì.’ suī gè yǒu suǒ jiě, ér yún bù kě dìng yě. fú yì bù kě sī yì.”

[0155b11] da yue: "bu er. er cheng you tui, fu bu tui gu. tui you san zhong: guo tui,, bu guo tui,, suo yong tui. guo tui zhe, sheng wen san guo tui, xia guo bu tui. zhong cheng er zhong, ruo bai jie xi xing cheng pi zhi fu, guo bu tui. ruo ben shi xia cheng san guo zuo pi zhi fu, ze guo you tui. fu guo bu tui. bu guo tui zhe, ruo xiang san cheng ren, wei de er tui, ruo xiu bi qiu san ye, xie duo bu jin. fan you suo xiu xi, tui er bu qin, ming bu guo tui ye. suo yong tui zhe, fan suo de fa bu xian qian yong, ru fu shi li, xiao cheng shi zhi, yong yi yu ze bu yong. ru song shi wan yan jing, ruo bu song shi, jin ming suo yong tui ye. xia cheng bu guo tui, zhong cheng yi you bu guo tui; fu wu bu guo tui, yu yi qie xing zhong wu bu qin gu. er cheng you suo yong tui ye, fu ze bu ding. you yun: 'yu shi li zhong yong yi bu yong jiu, gu ming tui ye.' you yun: 'wu bu yong tui. ru song er shi wan yan jing, fan fu li lie gu, huo yi ri er ri song qi; fu neng ji shi song qi. shi li yi er, yong neng ji yong. wu zhang ai gu, wu bu yong tui.' you yun: 'fu wu bu yong tui. ru zhe ni huan seng shi, bu zhi er zhe, ru fan fu ren fa, jie wei li yi zhong sheng gu. fan suo yong fa, you yi ze yong, wu yi bu yong, fei bu neng yong, gu wu yong tui.' sui ge you suo jie, er yun bu ke ding ye. fu yi bu ke si yi."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0155c02] Question: "Why do the Śrāvakas (聲聞 [sheng wen]) regress from the three fruits, but not from the lower fruits?"

Answer: "Because the three fruits have been attained before, they regress; the lower fruits have not been attained before, so they do not regress. It is like a hungry person who obtains delicious food, and does not forget it for a long time; this meaning is also similar. It is also said: 'For the lower fruits, endurance leads to the unobstructed path, and wisdom leads to the path of liberation; for the three fruits, wisdom leads to the unobstructed path, and wisdom leads to the path of liberation, therefore they regress.' It is also said: 'There is no regression in the path of seeing the truth; there is regression in the path of contemplation. Pure and impure thoughts sever defilements. The path of contemplation has coercion, the path of seeing the truth has no coercion. The path of seeing the truth has no coercion, because it sees the principles of defilements, and contemplation arises subtly, therefore there is no coercion and no regression.' It is also said: 'The power of wisdom in seeing the truth is strong, like a large beam supporting an object; the wisdom of contemplation is weak, so it regresses.' It is also said: 'In seeing the truth, the two minds of endurance and wisdom in the desire realm (欲界 [yu jie]) can sever the nine grades of defilements; the two minds of endurance and wisdom in the upper realms (上界 [shang jie]) sever seventy-two grades of defilements, completely without the formless realm (無色界 [wu se jie]), therefore there is no regression.' For these reasons, he alone is called the World-Honored One (世尊 [shi zun]). Furthermore, the Buddha's (佛 [fu]) habitual tendencies are severed, while those of the two vehicles (二乘 [er cheng]) are not exhausted. For example, the bhikṣu (比丘 [bi qiu]) who constantly chewed like a cow, because he came from the cow realm for generations; for example, a bhikṣu (比丘 [bi qiu]) who, though having exhausted outflows, constantly looked at himself in a mirror, because he came from the realm of courtesans for generations; for example, a bhikṣu (比丘 [bi qiu]) who jumped and threw things, because he came from the realm of monkeys for generations; they cannot be called the World-Honored One (世尊 [shi zun])."

[0155c02] wèn yuē: “shēng wén hé gù sān guǒ tuì, xià guǒ bù tuì?”

dá yuē: “sān guǒ yǐ céng dé, gù tuì； xià guǒ wèi céng dé, gù bù tuì. rú rén jī dé měi shí, jiǔ zé bù wàng, cǐ yì yì ěr. yòu yún: ‘xià guǒ, rěn zuò wú ài dào, zhì zuò jiě tuō dào； sān guǒ, zhì zuò wú ài dào, zhì zuò jiě tuō dào, gù tuì.’ yòu yún: ‘jiàn dì dào wú tuì； sī wéi dào yǒu tuì. jìng bù jìng xiǎng, duàn jié gù. sī wéi dào yǒu bī pò, jiàn dì wú bī pò. jiàn dì wú bī pò, jiàn dì jié jiàn lǐ, sī wéi wēi shēng, gù bī pò bù tuì yě.’ yòu yún: ‘jiàn dì zhì lì qiáng, rú dà liáng zhèn wù； sī wéi zhì ruò, gù tuì yě.’ yòu yún: ‘jiàn dì yù jiè rěn zhì èr xīn néng duàn jiǔ pǐn； shàng jiè rěn zhì èr xīn duàn qī shí èr pǐn jié, jǐn wú sè jiè, gù bù tuì yě.’ yǐ shì yì gù dú míng shì zūn. fù cì, fú xí qì duàn, èr chéng xí qì bù jǐn. rú niú shī bǐ qiū, cháng zuò niú shī, yǐ shì shì niú zhōng lái gù； rú yī bǐ qiū suī dé lòu jǐn, ér cháng yǐ jìng zì zhào, yǐ shì shì cóng yín nǚ zhōng lái gù； rú yī bǐ qiū tiào píng zhì gé, yǐ shì shì cóng mí hóu zhōng lái； bù dé míng shì zūn.”

[0155c02] wen yue: "sheng wen he gu san guo tui, xia guo bu tui?"

da yue: "san guo yi ceng de, gu tui; xia guo wei ceng de, gu bu tui. ru ren ji de mei shi, jiu ze bu wang, ci yi yi er. you yun: 'xia guo, ren zuo wu ai dao, zhi zuo jie tuo dao; san guo, zhi zuo wu ai dao, zhi zuo jie tuo dao, gu tui.' you yun: 'jian di dao wu tui; si wei dao you tui. jing bu jing xiang, duan jie gu. si wei dao you bi po, jian di wu bi po. jian di wu bi po, jian di jie jian li, si wei wei sheng, gu bi po bu tui ye.' you yun: 'jian di zhi li qiang, ru da liang zhen wu; si wei zhi ruo, gu tui ye.' you yun: 'jian di yu jie ren zhi er xin neng duan jiu pin; shang jie ren zhi er xin duan qi shi er pin jie, jin wu se jie, gu bu tui ye.' yi shi yi gu du ming shi zun. fu ci, fu xi qi duan, er cheng xi qi bu jin. ru niu shi bi qiu, chang zuo niu shi, yi shi shi niu zhong lai gu; ru yi bi qiu sui de lou jin, er chang yi jing zi zhao, yi shi shi cong yin nu zhong lai gu; ru yi bi qiu tiao ping zhi ge, yi shi shi cong mi hou zhong lai; bu de ming shi zun."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0155c17] "The phrase 'Thus have I heard (如是我聞 [ru shi wo wen])' means when the Buddha (佛 [fu]) was alive; 'I heard (我聞 [wo wen])' means after his extinction. The one who compiled the Dharma (法 [fa]) treasury says 'I heard (我聞 [wo wen])'. The Buddha (佛 [fu]) taught the Dharma (法 [fa]) for twenty years, and Ānanda (阿難 [a nan]) did not hear it, so how can he say 'I heard (我聞 [wo wen])'?"

[0155c17] “fán yán ‘rú shì wǒ wén’ zhě, fú zài shí yán； ‘wǒ wén’ , wèi shì miè hòu yě. zhuàn fǎ cáng zhě yán wǒ wén, fú èr shí nián zhōng shuō fǎ, ā nán bù wén, hé dé yán wǒ wén?”

[0155c17] "fan yan 'ru shi wo wen' zhe, fu zai shi yan; 'wo wen' , wei shi mie hou ye. zhuan fa cang zhe yan wo wen, fu er shi nian zhong shuo fa, a nan bu wen, he de yan wo wen?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0155c20] Answer: "It is said: 'The devas told Ānanda (阿難 [a nan]).' It is also said: 'The Buddha (佛 [fu]) entered the worldly mind, enabling Ānanda (阿難 [a nan]) to know.' It is also said: 'He heard from the bhikṣus (比丘 [bi qiu]).' It is also said: 'Ānanda asked the Buddha (佛 [fu]): "May the Buddha (佛 [fu]) not give me old robes, and not let people invite me for food. I seek the Dharma (法 [fa]), and out of respect for the Buddha (佛 [fu]), I serve the Buddha's (佛 [fu]) needs, not for clothes or food. May the bhikṣus (比丘 [bi qiu]) not see the World-Honored One (世尊 [shi zun]) only at dawn and dusk, but let me see him whenever I wish. Also, may the Dharma (法 [fa]) taught by the Buddha (佛 [fu]) for twenty years all be spoken to me."'"

[0155c20] dá yuē: “yún: ‘zhū tiān yǔ ā nán.’ yòu yún: ‘fú rù shì sú xīn, lìng ā nán zhī.’ yòu yún: ‘cóng zhū bǐ qiū biān wén.’ yòu yún: ‘ā nán cóng fú qǐng yuàn: “yuàn fú mò yǔ wǒ gù yī, mò lìng rén qǐng wǒ shí. wǒ wèi qiú fǎ, gōng jìng fú gù, shì fú suǒ xū, bù wèi yī shí. zhū bǐ qiū chén mù èr shí, dé jiàn shì zūn, mò lìng wǒ ěr, yù jiàn biàn jiàn. yòu, fú èr shí nián zhōng suǒ shuō fǎ, jǐn wèi wǒ shuō.” ’ ”

[0155c20] da yue: "yun: 'zhu tian yu a nan.' you yun: 'fu ru shi su xin, ling a nan zhi.' you yun: 'cong zhu bi qiu bian wen.' you yun: 'a nan cong fu qing yuan: "yuan fu mo yu wo gu yi, mo ling ren qing wo shi. wo wei qiu fa, gong jing fu gu, shi fu suo xu, bu wei yi shi. zhu bi qiu chen mu er shi, de jian shi zun, mo ling wo er, yu jian bian jian. you, fu er shi nian zhong suo shuo fa, jin wei wo shuo." ' "

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0155c26] Question: "How could the words of the Dharma (法 [fa]) taught for twenty years all be spoken?"

[0155c26] wèn yuē: “èr shí nián zhōng suǒ shuō fǎ jù, hé yóu kě shuō?”

[0155c26] wen yue: "er shi nian zhong suo shuo fa ju, he you ke shuo?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0155c27] Answer: "The Buddha (佛 [fu]) is skilled in expedient means. From one Dharma (法 [fa]) phrase, he can expound immeasurable Dharma (法 [fa]), and he can make immeasurable Dharma (法 [fa]) into one phrase. The Buddha (佛 [fu]) roughly indicated the outline, and Ānanda (阿難 [a nan]) already knew it all, due to his quickness, sharpness, and strong memory. Regarding the eighty-four thousand Dharmas (八萬法 [ba wan fa]): it is also said: 'Like a tree, whose roots, trunk, branches, and leaves are called one tree, the Buddha (佛 [fu]) teaching the Dharma (法 [fa]) to sentient beings from beginning to end is called one piṭaka (藏 [cang]).' Thus, eighty-four thousand. It is also said: 'The Buddha (佛 [fu]) teaching the Dharma (法 [fa]) in one sitting is called one piṭaka (藏 [cang]).' Thus, eighty-four thousand. It is also said: 'Sixteen characters are half a gāthā (偈 [ji]), thirty-two characters are one gāthā (偈 [ji]).' Thus, eighty-four thousand. It is also said: 'A long or short gāthā (偈 [ji]) of forty-two characters is one gāthā (偈 [ji]).' Thus, eighty-four thousand. It is also said: 'Like reciting the precepts every half month is one piṭaka (藏 [cang]).' Thus, eighty-four thousand. It is also said: 'The Buddha (佛 [fu]) himself said: "Sixty-six thousand gāthās (偈 [ji]) are one piṭaka (藏 [cang])."' Thus, eighty-four thousand. It is also said: 'The Buddha (佛 [fu]) said: "There are eighty-four thousand defilements, and eighty-four thousand Dharma medicines (法藥 [fa yao])." This is called the eighty-four thousand Dharma piṭakas (八萬法藏 [ba wan fa cang])."

[0155c27] dá yuē: “fú shàn qiǎo fāng biàn, yú yī jù fǎ zhōng yǎn wú liàng fǎ, néng yǐ wú liàng fǎ wèi yī jù yì. fú cū shì qí duān xù, ā nán jǐn yǐ dé zhī, sù lì qiáng chí lì gù. bā wàn fǎ zhě, yòu yún: ‘rú shù, gēn jīng zhī yè míng wèi yī shù, fú wèi zhòng shēng shǐ zhōng shuō fǎ, míng wèi yī cáng.’ rú shì bā wàn； yòu yún: ‘fú yī zuò shuō fǎ, míng wèi yī cáng.’ rú shì bā wàn； yòu yún: ‘shí liù zì wèi bàn jì, sān shí èr zì wèi yī jì.’ rú shì bā wàn； yòu yún: ‘zhǎng duǎn jì sì shí èr zì wèi yī jì.’ rú shì bā wàn； yòu yún: ‘rú bàn yuè shuō jiè wèi yī cáng.’ rú shì bā wàn； yòu yún: ‘fú zì shuō, liù wàn liù qiān jì wèi yī cáng.’ rú shì bā wàn； yòu yún: ‘fú shuō: “chén láo yǒu bā wàn, fǎ yào yì bā wàn.” míng bā wàn fǎ cáng.’ ”

[0155c27] da yue: "fu shan qiao fang bian, yu yi ju fa zhong yan wu liang fa, neng yi wu liang fa wei yi ju yi. fu cu shi qi duan xu, a nan jin yi de zhi, su li qiang chi li gu. ba wan fa zhe, you yun: 'ru shu, gen jing zhi ye ming wei yi shu, fu wei zhong sheng shi zhong shuo fa, ming wei yi cang.' ru shi ba wan; you yun: 'fu yi zuo shuo fa, ming wei yi cang.' ru shi ba wan; you yun: 'shi liu zi wei ban ji, san shi er zi wei yi ji.' ru shi ba wan; you yun: 'zhang duan ji si shi er zi wei yi ji.' ru shi ba wan; you yun: 'ru ban yue shuo jie wei yi cang.' ru shi ba wan; you yun: 'fu zi shuo, liu wan liu qian ji wei yi cang.' ru shi ba wan; you yun: 'fu shuo: "chen lao you ba wan, fa yao yi ba wan." ming ba wan fa cang.' "

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0156a09] Question: "Why are the Sūtra Piṭaka (契經 [qi jing]) and Abhidharma Piṭaka (阿毘曇 [a pi tan]) not initiated by the Buddha (佛 [fu]), but only the Vinaya Piṭaka (律誦 [lu song]) is initiated by the Buddha (佛 [fu])?"

[0156a09] wèn yuē: “qì jīng,, ā pí tán bù yǐ fú zài chū, dú lǜ sòng yǐ fú zài chū?”

[0156a09] wen yue: "qi jing,, a pi tan bu yi fu zai chu, du lu song yi fu zai chu?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0156a10] Answer: "Because it is superior; it was enacted solely by the Buddha (佛 [fu]). In the Sūtra Piṭaka (契經 [qi jing]), disciples speak the Dharma (法 [fa]); sometimes, like Śakra, the king of devas (釋提桓因 [shi ti huan yin]), he speaks of giving as foremost. Why? Because by giving, I became the king of devas (天王 [tian wang]) and all my wishes were fulfilled. The Buddha (佛 [fu]) said so. Sometimes, the Buddha (佛 [fu]) transforms into a transformed Buddha (化佛 [hua fu]), and the transformed Buddha (化佛 [hua fu]) speaks the Dharma (法 [fa]); but the Vinaya (律 [lu]) is not like that, everything is spoken by the Buddha (佛 [fu]), therefore the Buddha (佛 [fu]) is at the beginning. Also, in the Sūtra Piṭaka (契經 [qi jing]), decisions are made wherever the situation arises; the Vinaya (律 [lu]) is not like that. If there is a matter inside a house, it cannot be concluded immediately, but must be taken outside; if there is a matter concerning laypeople, it must be concluded in the assembly; if there is a matter concerning a village, it must also be concluded in the assembly; if there is a matter concerning the five assemblies (五眾 [wu zhong]), it must be concluded in the presence of bhikṣus (比丘 [bi qiu]) and bhikṣuṇīs (比丘尼 [bi qiu ni]). Therefore, the Buddha (佛 [fu]) is at the beginning. As for Vaiśālī (毘耶離 [pi ye li]), some countries are named after their kings, some after their lands, and some after their cities. This country is named after a dragon; the village of Karaṇḍaka (迦蘭陀聚落 [jia lan tuo ju luo]) is named after a bird. It is also said: 'The village chief's name is Sudinna (須提那 [xu ti na]), who was obtained by his parents' prayers to gods, hence the name Qiu-de (求得 [qiu de], 'obtained by seeking').' As for wealth and honor, wealth has two types: one is living beings, the other is non-living beings. Non-living beings include much gold, silver, the seven treasures (七寶 [qi bao]), warehouses of property, fields, and houses; living beings include servants, attendants, elephants, horses, cattle, sheep, villages, and fiefdoms, hence the name wealth. Honor means being a feudal lord or having excellent virtues and being revered by people, hence the word honor. Taking refuge in the Three Jewels (三寶 [san bao]) means receiving the Dharma (法 [fa]) of the three refuges (三歸 [san gui])."

[0156a10] dá yuē: “yǐ shèng gù； fú dú zhì gù. rú qì jīng zhōng, zhū dì zi shuō fǎ； yǒu shí rú shì tí huán yīn, zì shuō bù shī dì yī. hé yǐ gù? wǒ yǐ shī gù, dé wèi tiān wáng, suǒ yuàn rú yì, fú yán rú shì. yǒu shí fú huà zuò huà fú, huà fú shuō fǎ； lǜ zé bù ěr, yī qiè fú shuō, shì gù yǐ fú zài chū. yòu rú qì jīng suí chù suí jué； lǜ zé bù ěr. ruò wū zhōng yǒu shì, bù dé jí jié, bì dāng chū wài； ruò bái yī biān yǒu shì, bì zài zhòng jié； ruò jù luò yǒu shì, yì zài zhòng jié； ruò yú wǔ zhòng biān yǒu shì, bì zài bǐ qiū,, bǐ qiū ní biān jié, shì gù yǐ fú zài chū. pí yé lí zhě, huò yǒu guó yǐ wáng wèi míng, huò yǐ de wèi chēng, huò yǐ chéng wèi hào. cǐ guó yǐ lóng wèi mù； jiā lán tuó jù luò zhě, yǐ niǎo míng zhī. yòu yún: ‘jù luò zhǔ míng xū tí nà zhě, fù mǔ qiú qǐng shén qí dé, gù míng qiú dé.’ fù guì zhě, fù yǒu èr zhǒng: yī zhòng shēng lèi, èr fēi zhòng shēng. fēi zhòng shēng zhě, duō yǒu jīn yín qī bǎo,, cāng kù cái bó,, tián chóu shě zhái； zhòng shēng lèi zhě, nú bì pú shǐ,, xiàng mǎ niú yáng,, cūn luò fēng yì, gù míng fù yě. guì zhě, huò wèi fēng zhǔ, huò yǒu měi dé, rén suǒ zōng jìng, gù yán guì yě. zì guī sān bǎo, shòu sān guī fǎ.”

[0156a10] da yue: "yi sheng gu; fu du zhi gu. ru qi jing zhong, zhu di zi shuo fa; you shi ru shi ti huan yin, zi shuo bu shi di yi. he yi gu? wo yi shi gu, de wei tian wang, suo yuan ru yi, fu yan ru shi. you shi fu hua zuo hua fu, hua fu shuo fa; lu ze bu er, yi qie fu shuo, shi gu yi fu zai chu. you ru qi jing sui chu sui jue; lu ze bu er. ruo wu zhong you shi, bu de ji jie, bi dang chu wai; ruo bai yi bian you shi, bi zai zhong jie; ruo ju luo you shi, yi zai zhong jie; ruo yu wu zhong bian you shi, bi zai bi qiu,, bi qiu ni bian jie, shi gu yi fu zai chu. pi ye li zhe, huo you guo yi wang wei ming, huo yi de wei cheng, huo yi cheng wei hao. ci guo yi long wei mu; jia lan tuo ju luo zhe, yi niao ming zhi. you yun: 'ju luo zhu ming xu ti na zhe, fu mu qiu qing shen qi de, gu ming qiu de.' fu gui zhe, fu you er zhong: yi zhong sheng lei, er fei zhong sheng. fei zhong sheng zhe, duo you jin yin qi bao,, cang ku cai bo,, tian chou she zhai; zhong sheng lei zhe, nu bi pu shi,, xiang ma niu yang,, cun luo feng yi, gu ming fu ye. gui zhe, huo wei feng zhu, huo you mei de, ren suo zong jing, gu yan gui ye. zi gui san bao, shou san gui fa."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0156a28] Question: "What is the essence of the three refuges (三歸 [san gui])?"

"Some debaters say: 'The three refuges (三歸 [san gui]) are teachings, without an uninstructive nature.' When taking the three refuges (三歸 [san gui]), one kneels with folded palms and recites the three refuges (三歸 [san gui]); this is called the physical and verbal teachings (身口教 [shen kou jiao]). If one has a pure mind, and there are physical and verbal actions but no uninstructive nature, this is called teaching and unteaching (教無教 [jiao wu jiao]). It is also said: 'The three refuges (三歸 [san gui]) are the nature of the three karmas (三業 [san ye]): physical, verbal, and mental karmas (身口意業 [shen kou yi ye]).' It is also said: 'The three refuges (三歸 [san gui]) are the five wholesome aggregates (善五陰 [shan wu yin]).' With the sentient being's five wholesome aggregates (善五陰 [shan wu yin]) as the three refuges (三歸 [san gui]), and the Three Jewels (三寶 [san bao]) as the object of refuge, the object of refuge means salvation and protection. For example, a person who has committed a crime against the king seeks refuge in a foreign country for protection. The foreign king says: 'If you seek fearlessness, do not leave my territory, do not disobey my instructions, and I will surely protect you.' Sentient beings are also like this; they are bound to Māra (魔 [mo]), have the sin of birth and death, and seek refuge in the Three Jewels (三寶 [san bao]) for protection. If one sincerely takes refuge in the Three Jewels (三寶 [san bao]), and has no other direction, and does not disobey the Buddha's (佛 [fu]) teachings, then Māra (魔 [mo]) and evil cannot harm them. Formerly, a pigeon was pursued by a hawk. It entered Śāriputra's (舍利弗 [she li fu]) shadow, but remained trembling and fearful; it moved into the Buddha's (佛 [fu]) shadow, and was calm and fearless, as if the great ocean could be moved, but this pigeon would not stir. Why is this so? The Buddha (佛 [fu]) has great loving-kindness and great compassion, but Śāriputra (舍利弗 [she li fu]) does not have great loving-kindness and great compassion; the Buddha's (佛 [fu]) habitual tendencies are exhausted, while Śāriputra's (舍利弗 [she li fu]) habitual tendencies are not exhausted; the Buddha (佛 [fu]) practiced the Bodhisattva path (菩薩行 [pu sa xing]) for three incalculable eons (三阿僧祇劫 [san a seng qi jie]), while Śāriputra (舍利弗 [she li fu]) practiced asceticism for sixty kalpas. Due to these causes and conditions, when the pigeon entered Śāriputra's (舍利弗 [she li fu]) shadow, it still had fear; but when it entered the Buddha's (佛 [fu]) shadow, it was fearless."

[0156a28] wèn yuē: “sān guī yǐ hé wèi xìng?”

“yǒu lùn zhě yán: ‘sān guī shì jiào, wú jiào xìng.’ shòu sān guī shí, hú guì hé zhǎng, kǒu shuō sān guī, shì míng shēn kǒu jiào yě. ruò chún zhòng xīn, yǒu shēn kǒu wú jiào, shì wèi jiào wú jiào. yòu yún: ‘sān guī shì sān yè xìng, shēn kǒu yì yè yě.’ yòu yún: ‘sān guī shì shàn wǔ yīn.’ yǐ zhòng shēng shàn wǔ yīn wèi sān guī, yǐ sān bǎo wèi suǒ guī, suǒ guī yǐ jiù hù wèi yì. pì rú yǒu rén yǒu zuì yú wáng, tóu xiàng yì guó yǐ qiú jiù hù. yì guó wáng yán: ‘rǔ qiú wú wèi zhě, mò chū wǒ jìng, mò wéi wǒ jiào, bì xiāng jiù hù.’ zhòng shēng yì ěr, xì shǔ yú mó, yǒu shēng sǐ zuì, guī xiàng sān bǎo yǐ qiú jiù hù. ruò chéng xīn sān bǎo, gèng wú yì xiàng, bù wéi fú jiào, mó wáng xié è wú rú zhī hé. xī yǒu yī gē, wèi yīng suǒ zhú. rù shě lì fú yǐng, zhàn jù bù jiě； yí rù fú yǐng, tài rán wú bù, dà hǎi kě yí, cǐ gē wú dòng. suǒ yǐ ěr zhě, fú yǒu dà cí dà bēi, shě lì fú wú dà cí bēi； fú xí qì jǐn, shě lì fú xí qì wèi jǐn； fú sān ā sēng qí jié xiū pú sà xíng, shě lì fú liù shí jié zhōng xiū xí kǔ xíng. yǐ shì yīn yuán, gē rù shě lì fú yǐng, yóu yǒu bù wèi； rù fú yǐng zhōng, ér wú bù yě.”

[0156a28] wen yue: "san gui yi he wei xing?"

"you lun zhe yan: 'san gui shi jiao, wu jiao xing.' shou san gui shi, hu gui he zhang, kou shuo san gui, shi ming shen kou jiao ye. ruo chun zhong xin, you shen kou wu jiao, shi wei jiao wu jiao. you yun: 'san gui shi san ye xing, shen kou yi ye ye.' you yun: 'san gui shi shan wu yin.' yi zhong sheng shan wu yin wei san gui, yi san bao wei suo gui, suo gui yi jiu hu wei yi. pi ru you ren you zui yu wang, tou xiang yi guo yi qiu jiu hu. yi guo wang yan: 'ru qiu wu wei zhe, mo chu wo jing, mo wei wo jiao, bi xiang jiu hu.' zhong sheng yi er, xi shu yu mo, you sheng si zui, gui xiang san bao yi qiu jiu hu. ruo cheng xin san bao, geng wu yi xiang, bu wei fu jiao, mo wang xie e wu ru zhi he. xi you yi ge, wei ying suo zhu. ru she li fu ying, zhan ju bu jie; yi ru fu ying, tai ran wu bu, da hai ke yi, ci ge wu dong. suo yi er zhe, fu you da ci da bei, she li fu wu da ci bei; fu xi qi jin, she li fu xi qi wei jin; fu san a seng qi jie xiu pu sa xing, she li fu liu shi jie zhong xiu xi ku xing. yi shi yin yuan, ge ru she li fu ying, you you bu wei; ru fu ying zhong, er wu bu ye."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0156b15] Question: "If taking refuge in the Three Jewels (三寶 [san bao]) can eliminate sins and eliminate fear, then Devadatta (提婆達多 [ti po da duo]) also took refuge in the Three Jewels (三寶 [san bao]), and with faith, renounced his home and received the complete precepts, yet he committed the three heinous crimes (三逆 [san ni]) and fell into the Avīci Hell (阿鼻獄 [a bi yu])?"

[0156b15] wèn yuē: “ruò guī sān bǎo néng chú zuì guò, xī bù wèi zhě, tí pó dá duō yì guī yī sān bǎo, yǐ xìn chū jiā, shòu jù zú jiè, ér fàn sān nì, duò ā bí yù?”

[0156b15] wen yue: "ruo gui san bao neng chu zui guo, xi bu wei zhe, ti po da duo yi gui yi san bao, yi xin chu jia, shou ju zu jie, er fan san ni, duo a bi yu?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0156b18] Answer: "Protection saves those who can be saved. Devadatta's (提婆達多 [ti po da duo]) sins were profoundly great, and also a fixed karma (定業 [ding ye]), therefore it was difficult to save him."

[0156b18] dá yuē: “fū jiù hù zhě, jiù kě jiù zhě. tí pó dá duō zuì è shēn dà, jiān shì dìng yè, shì gù nán jiù.”

[0156b18] da yue: "fu jiu hu zhe, jiu ke jiu zhe. ti po da duo zui e shen da, jian shi ding ye, shi gu nan jiu."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0156b19] Question: "If there are great sins that the Buddha (佛 [fu]) cannot save; and if there are no sins, then the Buddha (佛 [fu]) is not needed for salvation. How can the Three Jewels (三寶 [san bao]) provide salvation?"

[0156b19] wèn yuē: “ruò yǒu dà zuì, fú bù néng jiù； ruò wú zuì zhě, bù xū fú jiù. yún hé sān bǎo néng yǒu jiù hù?”

[0156b19] wen yue: "ruo you da zui, fu bu neng jiu; ruo wu zui zhe, bu xu fu jiu. yun he san bao neng you jiu hu?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0156b21] Answer: "Devadatta (提婆達多 [ti po da duo]) took refuge in the Three Jewels (三寶 [san bao]), but his mind was not sincere, and his three refuges (三歸 [san gui]) were not complete; he constantly sought gain and fame, calling himself an omniscient one (一切智人 [yi qie zhi ren]), and competed with the Buddha (佛 [fu]). For these reasons, although the Three Jewels (三寶 [san bao]) have great power, they could not save him. For example, King Ajātaśatru (阿闍世王 [a du shi wang]), although he committed heinous crimes and should have entered the Avīci Hell (阿鼻獄 [a bi yu]), because he sincerely turned to the Buddha (佛 [fu]), the sins that would have led him to Avīci Hell (阿鼻獄 [a bi yu]) were extinguished, and he entered the Black Rope Hell (黑繩地獄 [hei sheng de yu]). This is like a grave sin in the human realm being completely eliminated in seven days. This shows the power of the Three Jewels (三寶 [san bao]) to save and protect."

[0156b21] dá yuē: “tí pó dá duō guī yī sān bǎo, xīn bù zhēn shí, sān guī bù mǎn； cháng qiú lì yǎng míng wén, zì hào yī qiè zhì rén, yǔ fú zhēng jìng. yǐ shì yīn yuán, sān bǎo suī yǒu dà lì, bù néng jiù yě. rú ā dū shì wáng suī yǒu nì zuì, yīng rù ā bí yù, yǐ chéng xīn xiàng fú gù, miè ā bí zuì, rù hēi shéng de yù. rú rén zhōng zhòng zuì, qī rì dōu jǐn, shì wèi sān bǎo jiù hù lì yě.”

[0156b21] da yue: "ti po da duo gui yi san bao, xin bu zhen shi, san gui bu man; chang qiu li yang ming wen, zi hao yi qie zhi ren, yu fu zheng jing. yi shi yin yuan, san bao sui you da li, bu neng jiu ye. ru a du shi wang sui you ni zui, ying ru a bi yu, yi cheng xin xiang fu gu, mie a bi zui, ru hei sheng de yu. ru ren zhong zhong zui, qi ri dou jin, shi wei san bao jiu hu li ye."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0156b27] Question: "If Devadatta's (提婆達多 [ti po da duo]) sins could not be saved, then a sūtra (經 [jing]) says: 'If a person takes refuge in the Buddha (佛 [fu]), they will not fall into the three evil paths (三惡道 [san e dao]).' What does this mean?"

[0156b27] wèn yuē: “ruò tí pó dá duō zuì bù kě jiù zhě, yǒu jīng yún: ‘ruò rén guī fú zhě, bù duò sān è dào.’ shì yì yún hé?”

[0156b27] wen yue: "ruo ti po da duo zui bu ke jiu zhe, you jing yun: 'ruo ren gui fu zhe, bu duo san e dao.' shi yi yun he?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0156b28] Answer: "Because Devadatta (提婆達多 [ti po da duo]) took refuge in the Three Jewels (三寶 [san bao]), although he entered Avīci Hell (阿鼻 [a bi]), his suffering was slight, and he also obtained temporary respite. Also, if a person is in a terrifying place in mountains, forests, or wilderness, if they recall the Buddha's (佛 [fu]) merits, their fear will immediately disappear. Therefore, taking refuge in the Three Jewels (三寶 [san bao]) for salvation is not in vain."

[0156b28] dá yuē: “tí pó dá duō yǐ guī sān bǎo gù, suī rù ā bí, shòu kǔ qīng wēi, yì shí dé zàn xī. yòu rú rén zài shān lín kuàng yě kǒng bù zhī chù, ruò niàn fú gōng dé, kǒng bù jí miè. shì gù guī yī sān bǎo, jiù hù bù xū.”

[0156b28] da yue: "ti po da duo yi gui san bao gu, sui ru a bi, shou ku qing wei, yi shi de zan xi. you ru ren zai shan lin kuang ye kong bu zhi chu, ruo nian fu gong de, kong bu ji mie. shi gu gui yi san bao, jiu hu bu xu."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0156c03] "Of the Four Noble Truths (四諦 [si di]), which truth do the Three Jewels (三寶 [san bao]) encompass? Of the twenty-two faculties (二十二根 [er shi er gen]), which faculties do they encompass? Of the eighteen realms (十八界 [shi ba jie]), which realms do they encompass? Of the twelve sense-fields (十二入 [shi er ru]), which sense-fields do they encompass? Of the five aggregates (五陰 [wu yin]), which aggregates do they encompass?"

[0156c03] “sān bǎo yú sì dì zhōng, hé dì suǒ shè? yú èr shí èr gēn zhōng, hé gēn suǒ shè? yú shí bā jiè zhōng, hé jiè suǒ shè? shí èr rù zhōng, hé rù suǒ shè? yú wǔ yīn zhōng, hé yīn suǒ shè?”

[0156c03] "san bao yu si di zhong, he di suo she? yu er shi er gen zhong, he gen suo she? yu shi ba jie zhong, he jie suo she? shi er ru zhong, he ru suo she? yu wu yin zhong, he yin suo she?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0156c05] "The Three Jewels (三寶 [san bao]) are encompassed by the truth of extinction (盡諦 [jin di]) among the Four Noble Truths (四諦 [si di]), with a small part in the truth of the path (道諦 [dao di]); among the faculties, they are encompassed by the three unconditioned roots (三無漏根 [san wu lou gen]): the root of not yet knowing (未知根 [wei zhi gen]), the root of already knowing (已知根 [yi zhi gen]), and the root of no further knowing (無知根 [wu zhi gen]); among the eighteen realms (十八界 [shi ba jie]), they are encompassed by the mind realm (意界 [yi jie]), the mind-consciousness realm (意識界 [yi shi jie]), and the Dharma realm (法界 [fa jie]); among the twelve sense-fields (十二入 [shi er ru]), they are encompassed by the mind sense-field (意入 [yi ru]) and the Dharma sense-field (法入 [fa ru]); among the five aggregates (五陰 [wu yin]), they are encompassed by the unsullied five aggregates (無漏五陰 [wu lou wu yin]). The Buddha Jewel (佛寶 [fu bao]) is encompassed by a small part of the truth of the path (道諦 [dao di]) among the Four Noble Truths (四諦 [si di]); the Dharma Jewel (法寶 [fa bao]) is encompassed by the truth of extinction (盡諦 [jin di]) among the Four Noble Truths (四諦 [si di]); the Saṅgha Jewel (僧寶 [seng bao]) is encompassed by a small part of the truth of the path (道諦 [dao di]) among the Four Noble Truths (四諦 [si di]). The Buddha Jewel (佛寶 [fu bao]) is encompassed by the root of no further knowing (無知根 [wu zhi gen]) among the twenty-two faculties (二十二根 [er shi er gen]); the Dharma Jewel (法寶 [fa bao]) is unconditioned, hence it is not encompassed by any root; the Saṅgha Jewel (僧寶 [seng bao]) is encompassed by the three unsullied roots (三無漏根 [san wu lou gen]) among the twenty-two faculties (二十二根 [er shi er gen]). The Buddha Jewel (佛寶 [fu bao]) is encompassed by the mind realm (意界 [yi jie]), the mind-consciousness realm (意識界 [yi shi jie]), and a small part of the Dharma realm (法界 [fa jie]) among the eighteen realms (十八界 [shi ba jie]); by the mind sense-field (意入 [yi ru]) and a small part of the Dharma sense-field (法入 [fa ru]) among the twelve sense-fields (十二入 [shi er ru]); and by a small part of the unsullied five aggregates (無漏五陰 [wu lou wu yin]) among the five aggregates (五陰 [wu yin]). The Dharma Jewel (法寶 [fa bao]) is encompassed by a small part of the Dharma realm (法界 [fa jie]) among the eighteen realms (十八界 [shi ba jie]); and by a small part of the Dharma sense-field (法入 [fa ru]) among the twelve sense-fields (十二入 [shi er ru]). The Dharma Jewel (法寶 [fa bao]) is not encompassed by the five aggregates (五陰 [wu yin]), because aggregates are conditioned, and the Dharma Jewel (法寶 [fa bao]) is unconditioned. The Saṅgha Jewel (僧寶 [seng bao]) is encompassed by the mind realm (意界 [yi jie]), the mind-consciousness realm (意識界 [yi shi jie]), and a small part of the Dharma realm (法界 [fa jie]) among the eighteen realms (十八界 [shi ba jie]); by the mind sense-field (意入 [yi ru]) and a small part of the Dharma sense-field (法入 [fa ru]) among the twelve sense-fields (十二入 [shi er ru]); and by a small part of the unsullied five aggregates (無漏五陰 [wu lou wu yin]) among the five aggregates (五陰 [wu yin])."

[0156c05] “sān bǎo yú sì dì zhōng, jǐn dì suǒ shè, dào dì shǎo rù； gēn zhōng, sān gēn suǒ shè, wèi zhī,, yǐ zhī,, wú zhī gēn； yú shí bā jiè suǒ shè, yì jiè,, yì shí jiè,, fǎ jiè； shí èr rù zhōng, yì rù,, fǎ rù suǒ shè； wǔ yīn zhōng, wú lòu wǔ yīn suǒ shè. fú bǎo yú sì dì zhōng, dào dì shǎo rù； fǎ bǎo yú sì dì zhōng, jǐn dì suǒ shè； sēng bǎo yú sì dì zhōng, dào dì shǎo rù. fú bǎo èr shí èr gēn zhōng, wú zhī gēn suǒ shè； fǎ bǎo shì jǐn dì wú wèi gù, fēi gēn suǒ shè； sēng bǎo èr shí èr gēn zhōng, sān wú lòu gēn suǒ shè. fú bǎo yú shí bā jiè zhōng, yì jiè,, yì shí jiè,, fǎ jiè shǎo rù； shí èr rù zhōng, yì rù,, fǎ rù shǎo rù； wǔ yīn zhōng, wú lòu wǔ yīn shǎo rù. fǎ bǎo yú shí bā jiè zhōng, fǎ jiè shǎo rù； shí èr rù zhōng, fǎ rù shǎo rù. fǎ bǎo fēi wǔ yīn shè, yīn shì yǒu wèi, fǎ bǎo shì wú wèi gù. sēng bǎo yú shí bā jiè zhōng, yì jiè,, yì shí jiè,, fǎ jiè shǎo rù； shí èr rù zhōng, yì rù,, fǎ rù shǎo rù； wǔ yīn zhōng, wú lòu wǔ yīn shǎo rù.”

[0156c05] "san bao yu si di zhong, jin di suo she, dao di shao ru; gen zhong, san gen suo she, wei zhi,, yi zhi,, wu zhi gen; yu shi ba jie suo she, yi jie,, yi shi jie,, fa jie; shi er ru zhong, yi ru,, fa ru suo she; wu yin zhong, wu lou wu yin suo she. fu bao yu si di zhong, dao di shao ru; fa bao yu si di zhong, jin di suo she; seng bao yu si di zhong, dao di shao ru. fu bao er shi er gen zhong, wu zhi gen suo she; fa bao shi jin di wu wei gu, fei gen suo she; seng bao er shi er gen zhong, san wu lou gen suo she. fu bao yu shi ba jie zhong, yi jie,, yi shi jie,, fa jie shao ru; shi er ru zhong, yi ru,, fa ru shao ru; wu yin zhong, wu lou wu yin shao ru. fa bao yu shi ba jie zhong, fa jie shao ru; shi er ru zhong, fa ru shao ru. fa bao fei wu yin she, yin shi you wei, fa bao shi wu wei gu. seng bao yu shi ba jie zhong, yi jie,, yi shi jie,, fa jie shao ru; shi er ru zhong, yi ru,, fa ru shao ru; wu yin zhong, wu lou wu yin shao ru."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0156c19] Question: "When taking refuge in the Buddha (佛 [fu]), do we take refuge in Śākyamuni Buddha (釋迦文佛 [shi jia wen fu]) or in the Buddhas of the three periods (三世佛 [san shi fu])?"

[0156c19] wèn: “guī yī fú zhě, wèi guī yī shì jiā wén fú, wèi guī yī sān shì fú yé?”

[0156c19] wen: "gui yi fu zhe, wei gui yi shi jia wen fu, wei gui yi san shi fu ye?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0156c20] Answer: "We take refuge in the Buddhas of the three periods (三世佛 [san shi fu]) because the Dharmakāya (法身 [fa shen]) of Buddhas (佛 [fu]) is the same. Taking refuge in one Buddha (佛 [fu]) is taking refuge in all Buddhas of the three periods (三世諸佛 [san shi zhu fu]), because there is no difference between Buddhas (佛 [fu]). Some say: 'If one takes refuge in the Buddhas of the three periods (三世諸佛 [san shi zhu fu]), then there are devas who declare themselves to be disciples of Kāśyapa Buddha (迦葉佛 [jia ye fu]), or Krakucchanda Buddha (拘留孫佛 [ju liu sun fu]), and so on, among the seven Buddhas (七佛 [qi fu]), each calling themselves a disciple of a certain Buddha (佛 [fu]). For this reason, one should only take refuge in one Buddha (佛 [fu]), not the Buddhas of the three periods (三世 [san shi]).' Some say: 'That is not correct. Why? As stated in the Vaiśravaṇa Sūtra (毘沙門經 [pi sha men jing]): "King Vaiśravaṇa (毘沙門王 [pi sha men wang]) took refuge in the Three Jewels (三寶 [san bao]), taking refuge in the Buddhas (佛 [fu]) of the past, future, and present. For this reason, one should take refuge in the Buddhas of the three periods (三世諸佛 [san shi zhu fu])."' "

[0156c20] dá yuē: “guī yī sān shì fú, yǐ fú fǎ shēn tóng gù. guī yī yī fú, zé shì sān shì zhū fú, yǐ fú wú yì gù. yǒu yún: ‘ruò guī yī sān shì zhū fú zhě, yǒu zhū tiān zì shuō wǒ jiā yè fú dì zi, wǒ jū liú sūn fú dì zi, rú shì qī fú zhōng gè chēng wǒ shì mǒu fú dì zi. yǐ shì yīn yuán, zhèng yīng guī yī yī fú, bù yīng sān shì.’ yǒu yún: ‘bù yīng ěr. hé yǐ gù? rú < pí shā mén jīng> shuō: “pí shā mén wáng guī yī sān bǎo, guī yī guò qù wèi lái xiàn zài fú. yǐ shì yì gù, yīng guī yī sān shì zhū fú.” ’ ”

[0156c20] da yue: "gui yi san shi fu, yi fu fa shen tong gu. gui yi yi fu, ze shi san shi zhu fu, yi fu wu yi gu. you yun: 'ruo gui yi san shi zhu fu zhe, you zhu tian zi shuo wo jia ye fu di zi, wo ju liu sun fu di zi, ru shi qi fu zhong ge cheng wo shi mou fu di zi. yi shi yin yuan, zheng ying gui yi yi fu, bu ying san shi.' you yun: 'bu ying er. he yi gu? ru < pi sha men jing> shuo: "pi sha men wang gui yi san bao, gui yi guo qu wei lai xian zai fu. yi shi yi gu, ying gui yi san shi zhu fu." ' "

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0156c28] Question: "If so, what does it mean when the devas each call themselves a disciple of a certain Buddha (佛 [fu])?"

[0156c28] wèn yuē: “ruò ěr zhě, rú zhū tiān gè chēng mǒu fú dì zi, shì yì yún hé?”

[0156c28] wen yue: "ruo er zhe, ru zhu tian ge cheng mou fu di zi, shi yi yun he?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0156c29] Answer: "What the devas say is not enough to define the meaning. Some devas each call one Buddha (佛 [fu]) their teacher, and also take refuge in the Buddhas of the three periods (三世諸佛 [san shi zhu fu]), but only take one Buddha (佛 [fu]) as proof."

[0156c29] dá yuē: “zhū tiān suǒ shuō, hé zú dìng yì? yǒu zhū tiān gè chēng yī fú wèi shī, yì guī sān shì zhū fú, zhí yǐ yī fú wèi zhèng ěr.”

[0156c29] da yue: "zhu tian suo shuo, he zu ding yi? you zhu tian ge cheng yi fu wei shi, yi gui san shi zhu fu, zhi yi yi fu wei zheng er."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0157a02] Question: "What is meant by taking refuge in the Buddha (佛 [fu])?"

[0157a02] wèn yuē: “hé suǒ guī yī míng wèi guī yī fú?”

[0157a02] wen yue: "he suo gui yi ming wei gui yi fu?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0157a03] Answer: "Taking refuge means turning one's speech to all wisdom and the merits of one who has nothing further to learn."

[0157a03] dá yuē: “guī yī yǔ huí zhuǎn yī qiè zhì,, wú xué gōng dé.”

[0157a03] da yue: "gui yi yu hui zhuan yi qie zhi,, wu xue gong de."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0157a04] "Do we take refuge in the form body (色身 [se shen]) or the Dharmakāya (法身 [fa shen])?"

Answer: "We take refuge in the Dharmakāya (法身 [fa shen]), not the form body (色身 [se shen]), because form is not the Buddha (佛 [fu])."

[0157a04] “wèi guī sè shēn, guī yī fǎ shēn yé?”

dá yuē: “guī yī fǎ shēn, bù guī sè shēn, bù yǐ sè wèi fú gù.”

[0157a04] "wei gui se shen, gui yi fa shen ye?"

da yue: "gui yi fa shen, bu gui se shen, bu yi se wei fu gu."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0157a05] Question: "If the form body (色身 [se shen]) is not the Buddha (佛 [fu]), then why is the act of shedding the Buddha's (佛 [fu]) blood considered an atrocious crime?"

[0157a05] wèn yuē: “ruò sè shēn fēi fú zhě, hé yǐ chū fú shēn xuè, ér dé nì zuì?”

[0157a05] wen yue: "ruo se shen fei fu zhe, he yi chu fu shen xue, er de ni zui?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0157a06] Answer: "Because the form body (色身 [se shen]) is the vessel of the Dharmakāya (法身 [fa shen]), and the Dharmakāya (法身 [fa shen]) relies on it. Therefore, harming the form body (色身 [se shen]) is an atrocious crime. It is not because the form body (色身 [se shen]) is the Buddha (佛 [fu]) that it is an atrocious crime."

[0157a06] dá yuē: “sè shēn shì fǎ shēn qì gù, fǎ shēn suǒ yī gù, ruò hài sè shēn zé dé nì zuì. bù yǐ sè shēn shì fú, gù dé nì zuì.”

[0157a06] da yue: "se shen shi fa shen qi gu, fa shen suo yi gu, ruo hai se shen ze de ni zui. bu yi se shen shi fu, gu de ni zui."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0157a08] "When taking refuge in the Dharma (法 [fa]), what do we take refuge in?"

[0157a08] “guī yī fǎ zhě, hé suǒ guī yī míng guī yī fǎ?”

[0157a08] "gui yi fa zhe, he suo gui yi ming gui yi fa?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0157a09] Answer: "Taking refuge means turning one's speech to the cessation of desire and non-desire, to Nirvāṇa (涅槃 [nie pan]), this is called taking refuge in the Dharma (法 [fa])."

[0157a09] dá yuē: “guī yī yǔ huí zhuǎn duàn yù wú yù, jǐn chù niè pán, shì míng guī yī fǎ.”

[0157a09] da yue: "gui yi yu hui zhuan duan yu wu yu, jin chu nie pan, shi ming gui yi fa."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0157a10] Question: "Do we take refuge in the cessation of our own being, or the cessation of others' beings?"

[0157a10] wèn yuē: “wèi guī yī zì shēn jǐn chù, tā shēn jǐn chù?”

[0157a10] wen yue: "wei gui yi zi shen jin chu, ta shen jin chu?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0157a11] Answer: "Taking refuge in the cessation of one's own being and the cessation of others' beings is called taking refuge in the Dharma (法 [fa])."

[0157a11] dá yuē: “guī zì shēn jǐn chù,, tā shēn jǐn chù, shì míng guī yī fǎ.”

[0157a11] da yue: "gui zi shen jin chu,, ta shen jin chu, shi ming gui yi fa."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0157a12] "If we take refuge in the Saṅgha (僧 [seng]), what do we take refuge in?"

Answer: "Taking refuge means turning one's speech to the excellent field of merit, the merits of Śrāvakas (聲聞 [sheng wen]) who are learning and those who have nothing further to learn. This is called taking refuge in the Saṅgha (僧 [seng])."

[0157a12] “ruò guī yī sēng, hé suǒ guī yī?”

dá yuē: “guī yī yǔ huí zhuǎn liáng yòu fú tián, shēng wén xué,, wú xué gōng dé, shì míng guī yī sēng.”

[0157a12] "ruo gui yi seng, he suo gui yi?"

da yue: "gui yi yu hui zhuan liang you fu tian, sheng wen xue,, wu xue gong de, shi ming gui yi seng."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0157a14] "Do we take refuge in the conventional Saṅgha (俗諦僧 [su di seng]) or the ultimate Saṅgha (第一義諦僧 [di yi yi di seng])? If we take refuge in the ultimate Saṅgha (第一義諦僧 [di yi yi di seng]), then when the Buddha (佛 [fu]) accepted the threefold refuge (三自歸 [san zi gui]) from Trapuṣa (提謂 [ti wei]) and Bhallika (波利 [bo li]), he should not have said: 'There will be a Saṅgha (僧 [seng]) in the future, you should take refuge in it.' The ultimate Saṅgha (第一義諦僧 [di yi yi di seng]) is always in the world."

[0157a14] “wèi guī sú dì sēng, wèi dì yī yì dì sēng? ruò guī dì yī yì dì sēng zhě, fú yǔ tí wèi bō lì shòu sān zì guī, bù yīng yán: ‘wèi lái yǒu sēng, rǔ yīng guī yī.’ dì yī yì dì sēng cháng zài shì jiān.”

[0157a14] "wei gui su di seng, wei di yi yi di seng? ruo gui di yi yi di seng zhe, fu yu ti wei bo li shou san zi gui, bu ying yan: 'wei lai you seng, ru ying gui yi.' di yi yi di seng chang zai shi jian."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0157a17] Answer: "Because the conventional Saṅgha (俗諦僧 [su di seng]) is what the ultimate Saṅgha (第一義諦僧 [di yi yi di seng]) relies on, it is said: 'There will be a Saṅgha (僧 [seng]) in the future, you should take refuge in it.' Also, desiring to respect the conventional Saṅgha (俗諦僧 [su di seng]), such a statement is made. The Buddha (佛 [fu]) himself said: 'Among all assemblies, the Buddha's (佛 [fu]) assembly is the foremost. Just as from milk comes curd, from curd comes butter, and from butter comes clarified butter. Clarified butter is the most excellent and wonderful among them. The Buddha's (佛 [fu]) assembly of disciples is also like this.' If there is an assembly of the Saṅgha (眾僧 [zhong seng]) gathered in it, those who have attained the four fruits (四向四得 [si xiang si de]) are the supreme field of merit. Among all ninety-six types of assemblies, there is none more venerable and superior, none that can surpass them. Therefore, it is said: 'There will be a Saṅgha (僧 [seng]) in the future, you should take refuge in it.' This does not harm the correct meaning."

[0157a17] dá yuē: “yǐ sú dì sēng shì dì yī yì dì sēng suǒ yī gù, yán: ‘wèi lái yǒu sēng, rǔ yīng guī yī.’ yòu, yù zūn zhòng sú dì sēng, gù zuò rú shì shuō. fú zì shuō: ‘yī qiè zhū zhòng zhōng, fú zhòng dì yī. pì rú cóng rǔ chū lào, cóng lào chū sū, cóng sū chū tí hú. tí hú yú zhōng, zuì shèng zuì miào, fú dì zi zhòng yì fù rú shì.’ ruò yǒu zhòng sēng jí zài shì zhōng, sì xiàng sì dé wú shàng fú tián. yú yī qiè jiǔ shí liù zhǒng zhòng zhōng, zuì zūn zuì shàng wú néng jí zhě, shì gù yán: ‘wèi lái yǒu sēng, rǔ yīng guī yī.’ bù shāng zhèng yì.”

[0157a17] da yue: "yi su di seng shi di yi yi di seng suo yi gu, yan: 'wei lai you seng, ru ying gui yi.' you, yu zun zhong su di seng, gu zuo ru shi shuo. fu zi shuo: 'yi qie zhu zhong zhong, fu zhong di yi. pi ru cong ru chu lao, cong lao chu su, cong su chu ti hu. ti hu yu zhong, zui sheng zui miao, fu di zi zhong yi fu ru shi.' ruo you zhong seng ji zai shi zhong, si xiang si de wu shang fu tian. yu yi qie jiu shi liu zhong zhong zhong, zui zun zui shang wu neng ji zhe, shi gu yan: 'wei lai you seng, ru ying gui yi.' bu shang zheng yi."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0157a24] Question: "The Buddha (佛 [fu]) is also Dharma (法 [fa]), the Dharma (法 [fa]) is also Dharma (法 [fa]), and the Saṅgha (僧 [seng]) is also Dharma (法 [fa]). It is just one Dharma (法 [fa]), what is the difference?"

[0157a24] wèn yuē: “fú yì shì fǎ, fǎ yì shì fǎ, sēng yì shì fǎ. zhèng shì yī fǎ, yǒu hé chà bié?”

[0157a24] wen yue: "fu yi shi fa, fa yi shi fa, seng yi shi fa. zheng shi yi fa, you he cha bie?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0157a26] Answer: "Although it is one Dharma (法 [fa]), there are differences in meaning. In terms of the Three Jewels (三寶 [san bao]), the great wisdom without a teacher and all the merits of the state of one who has nothing further to learn, this is the Buddha Jewel (佛寶 [fu bao]); the unconditioned truth of extinction, this is the Dharma Jewel (法寶 [fa bao]); the merits and wisdom of Śrāvakas (聲聞 [sheng wen]) who are learning and those who have nothing further to learn, this is the Saṅgha Jewel (僧寶 [seng bao]). In terms of Dharma (法 [fa]), the Dharma (法 [fa]) without a teacher and without further learning, this is the Buddha Jewel (佛寶 [fu bao]); the unconditioned truth of extinction, which is neither learning nor without further learning, this is the Dharma Jewel (法寶 [fa bao]); the Dharma (法 [fa]) of Śrāvakas (聲聞 [sheng wen]) who are learning and those who have nothing further to learn, this is the Saṅgha Jewel (僧寶 [seng bao]). In terms of faculties, the Buddha (佛 [fu]) is the root of no further knowing (無知根 [wu zhi gen]); the Dharma Jewel (法寶 [fa bao]) is the Dharma (法 [fa]) that is not a root; the Saṅgha (僧 [seng]) is the three unsullied roots (三無漏根 [san wu lou gen]). In terms of truths, the Buddha (佛 [fu]) is a small part of the truth of the path (道諦 [dao di]); the Dharma Jewel (法寶 [fa bao]) is the truth of extinction (盡諦 [jin di]); the Saṅgha (僧 [seng]) is a small part of the truth of the path (道諦 [dao di]). In terms of śramaṇa fruits (沙門果 [sha men guo]), the Buddha (佛 [fu]) is a śramaṇa (沙門 [sha men]), the Dharma Jewel (法寶 [fa bao]) is the śramaṇa fruit (沙門果 [sha men guo]); the Saṅgha (僧 [seng]) is a śramaṇa (沙門 [sha men]), the Dharma Jewel (法寶 [fa bao]) is the śramaṇa fruit (沙門果 [sha men guo]). In terms of brāhmaṇas (婆羅門 [po luo men]), the Buddha (佛 [fu]) is a brāhmaṇa (婆羅門 [po luo men]), the Dharma Jewel (法寶 [fa bao]) is the brāhmaṇa fruit (婆羅門果 [po luo men guo]); the Saṅgha (僧 [seng]) is a brāhmaṇa (婆羅門 [po luo men]), the Dharma Jewel (法寶 [fa bao]) is the brāhmaṇa fruit (婆羅門果 [po luo men guo]). In terms of brahmacarya (梵行 [fan xing]), the Buddha (佛 [fu]) is brahmacarya (梵行 [fan xing]), the Dharma Jewel (法寶 [fa bao]) is the brahmacarya fruit (梵行果 [fan xing guo]); the Saṅgha (僧 [seng]) is brahmacarya (梵行 [fan xing]), the Dharma Jewel (法寶 [fa bao]) is the brahmacarya fruit (梵行果 [fan xing guo]). In terms of cause and effect, the Buddha (佛 [fu]) is the cause, the Dharma Jewel (法寶 [fa bao]) is the effect; the Saṅgha (僧 [seng]) is the cause, the Dharma Jewel (法寶 [fa bao]) is the effect. In terms of path and fruit, the Buddha (佛 [fu]) is the path, the Dharma Jewel (法寶 [fa bao]) is the fruit; the Saṅgha (僧 [seng]) is the path, the Dharma Jewel (法寶 [fa bao]) is the fruit. The Buddha (佛 [fu]) takes the Dharma (法 [fa]) as his teacher, the Buddha (佛 [fu]) is born from the Dharma (法 [fa]); the Dharma (法 [fa]) is the Buddha's (佛 [fu]) mother, the Buddha (佛 [fu]) dwells relying on the Dharma (法 [fa])."

[0157a26] dá yuē: “suī shì yī fǎ, yǐ yì ér yán, zì yǒu chà bié. yǐ sān bǎo ér yán, wú shī dà zhì jí wú xué de yī qiè gōng dé, shì wèi fú bǎo； jǐn dì wú wèi, shì wèi fǎ bǎo； shēng wén xué,, wú xué gōng dé zhì huì, shì míng sēng bǎo. yǐ fǎ ér yán, wú shī wú xué fǎ, shì míng fú bǎo； jǐn dì wú wèi, fēi xué fēi wú xué fǎ, shì míng fǎ bǎo； shēng wén xué,, wú xué fǎ, shì míng sēng bǎo. yǐ gēn ér yán, fú shì wú zhī gēn； fǎ bǎo fēi gēn fǎ； sēng shì sān wú lòu gēn. yǐ dì ér yán, fú shì dào dì shǎo rù； fǎ bǎo shì jǐn dì； sēng shì dào dì shǎo rù. yǐ shā mén guǒ ér yán, fú shì shā mén, fǎ bǎo shì shā mén guǒ； sēng shì shā mén, fǎ bǎo shì shā mén guǒ. yǐ pó luó mén ér yán, fú shì pó luó mén, fǎ bǎo shì pó luó mén guǒ； sēng shì pó luó mén, fǎ bǎo shì pó luó mén guǒ. yǐ fàn xíng ér yán, fú shì fàn xíng, fǎ bǎo shì fàn xíng guǒ； sēng shì fàn xíng, fǎ bǎo shì fàn xíng guǒ. yǐ yīn guǒ ér yán, fú shì yīn, fǎ bǎo shì guǒ； sēng shì yīn, fǎ bǎo shì guǒ. yǐ dào guǒ ér yán, fú shì dào, fǎ bǎo shì guǒ； sēng shì dào, fǎ bǎo shì guǒ. fú yǐ fǎ wèi shī, fú cóng fǎ shēng； fǎ shì fú mǔ, fú yī fǎ zhù.”

[0157a26] da yue: "sui shi yi fa, yi yi er yan, zi you cha bie. yi san bao er yan, wu shi da zhi ji wu xue de yi qie gong de, shi wei fu bao; jin di wu wei, shi wei fa bao; sheng wen xue,, wu xue gong de zhi hui, shi ming seng bao. yi fa er yan, wu shi wu xue fa, shi ming fu bao; jin di wu wei, fei xue fei wu xue fa, shi ming fa bao; sheng wen xue,, wu xue fa, shi ming seng bao. yi gen er yan, fu shi wu zhi gen; fa bao fei gen fa; seng shi san wu lou gen. yi di er yan, fu shi dao di shao ru; fa bao shi jin di; seng shi dao di shao ru. yi sha men guo er yan, fu shi sha men, fa bao shi sha men guo; seng shi sha men, fa bao shi sha men guo. yi po luo men er yan, fu shi po luo men, fa bao shi po luo men guo; seng shi po luo men, fa bao shi po luo men guo. yi fan xing er yan, fu shi fan xing, fa bao shi fan xing guo; seng shi fan xing, fa bao shi fan xing guo. yi yin guo er yan, fu shi yin, fa bao shi guo; seng shi yin, fa bao shi guo. yi dao guo er yan, fu shi dao, fa bao shi guo; seng shi dao, fa bao shi guo. fu yi fa wei shi, fu cong fa sheng; fa shi fu mu, fu yi fa zhu."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0157b14] Question: "If the Buddha (佛 [fu]) takes the Dharma (法 [fa]) as his teacher, then among the Three Jewels (三寶 [san bao]), why is the Dharma (法 [fa]) not first?"

[0157b14] wèn yuē: “fú ruò yǐ fǎ wèi shī zhě, yú sān bǎo zhōng hé bù yǐ fǎ wèi chū?”

[0157b14] wen yue: "fu ruo yi fa wei shi zhe, yu san bao zhong he bu yi fa wei chu?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0157b15] Answer: "Although the Dharma (法 [fa]) is the Buddha's (佛 [fu]) teacher, the Dharma (法 [fa]) does not spread without the Buddha (佛 [fu]). It is said that the path (道 [dao]) is propagated by people, therefore the Buddha (佛 [fu]) is first."

[0157b15] dá yuē: “fǎ suī shì fú shī, ér fǎ fēi fú bù hóng, suǒ wèi dào yóu rén hóng, shì gù fú zài chū.”

[0157b15] da yue: "fa sui shi fu shi, er fa fei fu bu hong, suo wei dao you ren hong, shi gu fu zai chu."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0157b17] At that time, Upāli (優波離 [you bo li]) again said to the Buddha (佛 [fu]): "World-Honored One (世尊 [shi zun])! If, when receiving the three refuges (三歸戒 [san gui jie]), one first mentions the Dharma Jewel (法寶 [fa bao]) and then the Buddha (佛 [fu]), will the three refuges (三歸 [san gui]) be complete?"

[0157b17] ěr shí yōu bō lí fù bái fú yán: “shì zūn! ruò shòu sān guī jiè shí, xiān chēng fǎ bǎo, hòu chēng fú zhě, chéng sān guī bù?”

[0157b17] er shi you bo li fu bai fu yan: "shi zun! ruo shou san gui jie shi, xian cheng fa bao, hou cheng fu zhe, cheng san gui bu?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0157b18] Answer: "If one has no understanding and recites them out of order, one does not commit a sin and the three refuges (三歸 [san gui]) are completed. But if one has understanding and intentionally recites them in reverse order, one commits a sin and the three refuges (三歸 [san gui]) are not completed."

[0157b18] dá yuē: “wú suǒ xiǎo zhī, shuō bù cì dì zhě, zì bù dé zuì, dé chéng sān guī. ruò yǒu suǒ jiě, gù dào shuō zhě, dé zuì yì bù chéng sān guī.”

[0157b18] da yue: "wu suo xiao zhi, shuo bu ci di zhe, zi bu de zui, de cheng san gui. ruo you suo jie, gu dao shuo zhe, de zui yi bu cheng san gui."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0157b20] Question: "If one recites the Buddha (佛 [fu]) and the Dharma (法 [fa]), but not the Saṅgha (僧 [seng]), are the three refuges (三歸 [san gui]) completed? If one recites the Dharma (法 [fa]) and the Saṅgha (僧 [seng]), but not the Buddha (佛 [fu]), are the three refuges (三歸 [san gui]) completed? If one recites the Buddha (佛 [fu]) and the Saṅgha (僧 [seng]), but not the Dharma Jewel (法寶 [fa bao]), are the three refuges (三歸 [san gui]) completed?"

[0157b20] wèn yuē: “ruò chēng fú jí fǎ, bù chēng sēng zhě, chéng sān guī bù? ruò chēng fǎ sēng, bù chēng fú zhě, chéng sān guī bù? ruò chēng fú sēng, bù chēng fǎ bǎo, chéng sān guī bù?”

[0157b20] wen yue: "ruo cheng fu ji fa, bu cheng seng zhe, cheng san gui bu? ruo cheng fa seng, bu cheng fu zhe, cheng san gui bu? ruo cheng fu seng, bu cheng fa bao, cheng san gui bu?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0157b23] Answer: "The three refuges (三歸 [san gui]) are not completed."

Question: "If one does not receive the three refuges (三歸 [san gui]), can one receive the five precepts (五戒 [wu jie])? If one does not receive the three refuges (三歸 [san gui]), can one receive the eight precepts (八戒 [ba jie])? If one does not receive the three refuges (三歸 [san gui]), can one receive the ten precepts (十戒 [shi jie])? If one does not undergo the white-four karmavācanā (白四羯磨 [bai si jie mo]), can one receive the complete precepts?"

[0157b23] dá yuē: “bù chéng sān guī.”

wèn yuē: “ruò bù shòu sān guī, dé wǔ jiè bù? ruò bù shòu sān guī, dé bā jiè bù? ruò bù shòu sān guī, dé shí jiè bù? ruò bù bái sì jié mó, dé jù jiè bù?”

[0157b23] da yue: "bu cheng san gui."

wen yue: "ruo bu shou san gui, de wu jie bu? ruo bu shou san gui, de ba jie bu? ruo bu shou san gui, de shi jie bu? ruo bu bai si jie mo, de ju jie bu?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0157b25] Answer: "None of them can be received. If one receives the five precepts (五戒 [wu jie]), one must first receive the three refuges (三歸 [san gui]). Only after the three refuges (三歸 [san gui]) are completed can one receive the five precepts (五戒 [wu jie]). The reason why the five precepts (五戒 [wu jie]) are named is to make the person aware of the names of the precepts. After the white-four karmavācanā (白四羯磨 [bai si jie mo]) is completed, one receives the complete precepts. The reason why the four supports, four downfalls (四依四墮 [si yi si duo]), and thirteen remaining offenses of the Saṅgha (十三僧殘 [shi san seng can]) are explained is only for knowledge. It is also said: 'After receiving the three refuges (三歸 [san gui]), when the precept of not killing is explained, one receives the precept at that time.' The reason why it is said that receiving one precept means receiving all five precepts is that if one can uphold one precept, one can uphold all five. Also, because the power of the five precepts (五戒 [wu jie]) is interconnected, and also because of the original intention to vow to receive the five precepts (五戒 [wu jie]). It is also said: 'After receiving the five precepts (五戒 [wu jie]), one then receives the precepts.' Among all explanations, that one receives the five precepts (五戒 [wu jie]) after receiving the three refuges (三歸 [san gui]) is the correct meaning. Like the white-four karmavācanā (白四羯磨 [bai si jie mo]) method, whether receiving the eight precepts (八戒 [ba jie]) or the ten precepts (十戒 [shi jie]), it is as explained for the five precepts (五戒 [wu jie])."

[0157b25] dá yuē: “yī qiè bù dé. ruò shòu wǔ jiè, xiān shòu sān guī, sān guī jì jìng, nǎi dé wǔ jiè. suǒ yǐ shuō wǔ jiè míng zhě, yù shǐ qián rén shí jiè míng zì. rú bái sì jié mó jìng yǐ, biàn dé jù jiè. suǒ yǐ shuō sì yī sì duò,, shí sān sēng cán zhě, dàn wèi zhī gù shuō. yòu yán: ‘shòu sān guī jìng, shuō bù shā jiè, ěr shí dé jiè.’ suǒ yǐ shuō yī jiè dé wǔ jiè zhě, ruò néng chí yī jiè, wǔ jǐn néng chí. yòu yǐ wǔ jiè shì fēn xiāng zhe gù, jiān yǐ běn yì shì shòu wǔ jiè gù. yòu yán: ‘shòu wǔ jiè jìng, rán hòu dé jiè.’ yú zhū shuō zhōng, shòu sān guī yǐ, dé wǔ jiè zhě, cǐ shì zhèng yì. rú bái sì jié mó fǎ, ruò shòu bā jiè, ruò shòu shí jiè, rú wǔ jiè shuō.”

[0157b25] da yue: "yi qie bu de. ruo shou wu jie, xian shou san gui, san gui ji jing, nai de wu jie. suo yi shuo wu jie ming zhe, yu shi qian ren shi jie ming zi. ru bai si jie mo jing yi, bian de ju jie. suo yi shuo si yi si duo,, shi san seng can zhe, dan wei zhi gu shuo. you yan: 'shou san gui jing, shuo bu sha jie, er shi de jie.' suo yi shuo yi jie de wu jie zhe, ruo neng chi yi jie, wu jin neng chi. you yi wu jie shi fen xiang zhe gu, jian yi ben yi shi shou wu jie gu. you yan: 'shou wu jie jing, ran hou de jie.' yu zhu shuo zhong, shou san gui yi, de wu jie zhe, ci shi zheng yi. ru bai si jie mo fa, ruo shou ba jie, ruo shou shi jie, ru wu jie shuo."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0157c06] "If one first receives the three refuges (三歸 [san gui]) and becomes a Upāsaka (優婆塞 [you po sai]), and later receives the five precepts (五戒 [wu jie]), or the eight precepts (八戒 [ba jie]), or the ten precepts (十戒 [shi jie]), does one still need the three refuges (三歸 [san gui])?" Answer: "No, one does not need the three refuges (三歸 [san gui]). All precepts are received, because the three refuges (三歸 [san gui]) were received first."

[0157c06] “ruò xiān shòu sān guī, zuò yōu pó sāi, hòu ruò shòu wǔ jiè, ruò shòu bā jiè, ruò shòu shí jiè, gèng xū sān guī bù?” dá: “bù shòu sān guī. yī qiè dé jiè, yǐ xiān shòu sān guī gù.”

[0157c06] "ruo xian shou san gui, zuo you po sai, hou ruo shou wu jie, ruo shou ba jie, ruo shou shi jie, geng xu san gui bu?" da: "bu shou san gui. yi qie de jie, yi xian shou san gui gu."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0157c08] "If one does not first receive the three refuges (三歸 [san gui]), but directly performs the karmavācanā (羯磨 [jie mo]), does one receive the precepts?"

[0157c08] “ruò xiān bù shòu sān guī, zhí bái jié mó, dé jiè bù?”

[0157c08] "ruo xian bu shou san gui, zhi bai jie mo, de jie bu?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0157c09] Answer: "When receiving the five precepts (五戒 [wu jie]), eight precepts (八戒 [ba jie]), or ten precepts (十戒 [shi jie]), as long as one receives the three refuges (三歸 [san gui]), one immediately receives the precepts. However, to receive the complete precepts, one must undergo the white-four karmavācanā (白四羯磨 [bai si jie mo]) to receive them, not just the three refuges (三歸 [san gui]). Generally, the complete precepts have profound and weighty merits; without many conditions and great effort, they cannot be attained. Therefore, the three refuges (三歸 [san gui]), the ten bhikṣus (十僧 [shi seng]), and the white-four karmavācanā (白四羯磨 [bai si jie mo]) are required for their attainment. The five precepts (五戒 [wu jie]), eight precepts (八戒 [ba jie]), and ten precepts (十戒 [shi jie]) have less merit and power, therefore, if one receives the three refuges (三歸 [san gui]), one immediately receives the precepts, without needing many conditions or great effort."

[0157c09] dá: “shòu wǔ jiè,, bā jiè,, shí jiè, dàn shòu sān guī, jí biàn dé jiè. ruò shòu jù jiè, yào yǐ bái sì jié mó, ér dé jù jiè, bù yǐ sān guī. fán jù jiè zhě, gōng dé shēn zhòng, bù yǐ duō yuán duō lì, wú yóu zhì zhī, shì gù sān guī shí sēng, bái sì jié mó, ér hòu dé yě. wǔ jiè,, bā jiè,, shí jiè gōng dé lì shǎo, shì gù ruò shòu sān guī, jí biàn dé jiè, bù xū duō yuán duō lì.”

[0157c09] da: "shou wu jie,, ba jie,, shi jie, dan shou san gui, ji bian de jie. ruo shou ju jie, yao yi bai si jie mo, er de ju jie, bu yi san gui. fan ju jie zhe, gong de shen zhong, bu yi duo yuan duo li, wu you zhi zhi, shi gu san gui shi seng, bai si jie mo, er hou de ye. wu jie,, ba jie,, shi jie gong de li shao, shi gu ruo shou san gui, ji bian de jie, bu xu duo yuan duo li."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0157c15] "After receiving the complete precepts, why are only the four downfalls (四墮 [si duo]) and thirteen remaining offenses of the Saṅgha (十三僧殘 [shi san seng can]) mentioned, and not other sections?"

[0157c15] “shòu jù jiè yǐ, hé yǐ dàn shuō sì duò,, shí sān sēng cán, bù shuō yú piān yé?”

[0157c15] "shou ju jie yi, he yi dan shuo si duo,, shi san seng can, bu shuo yu pian ye?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0157c16] "These two sections of precepts are the most severe. If one precept is violated, it cannot be recovered. Even if it is recovered, it is difficult to do so. For example, if one commits a pārājika (波利婆沙 [bo li po sha]) or manatta (摩那埵 [mo na duo]) offense, one can only be absolved in an assembly of twenty or more. If one can uphold these difficult precepts, the other sections are easy to uphold and do not need to be explained. Therefore, only these two sections are mentioned, and not the others."

[0157c16] “cǐ èr piān jiè, zuì shì zhòng zhě. yī jiè ruò fàn, yǒng bù qǐ èr. suī qǐ nán qǐ, ruò bō lì pó shā,, mó nà duǒ, èr shí zhòng zhōng ér hòu chū zuì. ruò nán chí ér néng chí zhě, yú piān yì chí jiè, bù xū shuō yě, shì gù dàn shuō èr piān, bù shuō yú piān.”

[0157c16] "ci er pian jie, zui shi zhong zhe. yi jie ruo fan, yong bu qi er. sui qi nan qi, ruo bo li po sha,, mo na duo, er shi zhong zhong er hou chu zui. ruo nan chi er neng chi zhe, yu pian yi chi jie, bu xu shuo ye, shi gu dan shuo er pian, bu shuo yu pian."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0157c19] Question: "Is this Pratimokṣa precept (波羅提木叉戒 [bo luo ti mu cha jie]) an unsullied precept (無漏戒 [wu lou jie])? Is it a dhyāna precept (禪戒 [chan jie])?"

[0157c19] wèn yuē: “shì bō luó tí mù chā jiè shì wú lòu jiè? shì chán jiè bù?”

[0157c19] wen yue: "shi bo luo ti mu cha jie shi wu lou jie? shi chan jie bu?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0157c20] Answer: "It is neither an unsullied precept (無漏戒 [wu lou jie]) nor a dhyāna precept (禪戒 [chan jie]). This Pratimokṣa precept (波羅提木叉戒 [bo luo ti mu cha jie]) exists when the Buddha (佛 [fu]) is in the world; when the Buddha (佛 [fu]) is not in the world, this precept does not exist. Dhyāna precepts (禪戒 [chan jie]) and unsullied precepts (無漏戒 [wu lou jie]) exist at all times, whether the Buddha (佛 [fu]) is in the world or not. The Pratimokṣa precept (波羅提木叉戒 [bo luo ti mu cha jie]) is obtained through teaching, while dhyāna precepts (禪戒 [chan jie]) and unsullied precepts (無漏戒 [wu lou jie]) are not obtained through teaching; the Pratimokṣa precept (波羅提木叉戒 [bo luo ti mu cha jie]) is obtained from others, while dhyāna precepts (禪戒 [chan jie]) and unsullied precepts (無漏戒 [wu lou jie]) are not obtained from others. The Pratimokṣa precept (波羅提木叉戒 [bo luo ti mu cha jie]) exists at all times, regardless of whether one is asleep or awake, in a wholesome, unwholesome, or indeterminate state of mind; dhyāna precepts (禪戒 [chan jie]) and unsullied precepts (無漏戒 [wu lou jie]) only exist when one is in a dhyāna (禪 [chan]) or unsullied state of mind (無漏心中 [wu lou xin zhong]), and not in any other state of mind. The Pratimokṣa precept (波羅提木叉戒 [bo luo ti mu cha jie]) only exists among humans, while dhyāna precepts (禪戒 [chan jie]) and unsullied precepts (無漏戒 [wu lou jie]) exist among both humans and devas; the Pratimokṣa precept (波羅提木叉戒 [bo luo ti mu cha jie]) only exists in the desire realm (欲界 [yu jie]), while dhyāna precepts (禪戒 [chan jie]) and unsullied precepts (無漏戒 [wu lou jie]) are perfected in the desire realm (欲 [yu]) and form realm (色界 [se jie]); the Pratimokṣa precept (波羅提木叉戒 [bo luo ti mu cha jie]) only exists among the Buddha's (佛 [fu]) disciples, while dhyāna precepts (禪戒 [chan jie]) exist among both insiders (佛弟子 [fu di zi]) and outsiders (外道 [wai dao])."

[0157c20] dá yuē: “fēi wú lòu jiè, yì fēi chán jiè. cǐ bō luó tí mù chā jiè, ruò fú zài shì, zé yǒu cǐ jiè； fú bù zài shì, zé wú cǐ jiè. chán wú lòu jiè, ruò fú zài shì, ruò bù zài shì, yī qiè shí yǒu. bō luó tí mù chā jiè cóng jiào ér dé, chán wú lòu jiè bù cóng jiào dé； bō luó tí mù chā jiè cóng tā ér dé, chán wú lòu jiè bù cóng tā dé. bō luó tí mù chā jiè bù wèn mián yǔ bù mián, shàn è wú jì xīn, yī qiè shí yǒu； chán wú lòu jiè bì chán wú lòu xīn zhōng yǒu jiè, yú yī qiè xīn zhōng wú yě. bō luó tí mù chā jiè dàn rén zhōng yǒu, chán jiè wú lòu jiè rén tiān jù yǒu； bō luó tí mù chā jiè dàn yù jiè zhōng yǒu, chán wú lòu jiè yù,, sè jiè chéng jiù wú lòu jiè； bō luó tí mù chā jiè dàn fú dì zi yǒu, chán jiè wài dào jù yǒu.”

[0157c20] da yue: "fei wu lou jie, yi fei chan jie. ci bo luo ti mu cha jie, ruo fu zai shi, ze you ci jie; fu bu zai shi, ze wu ci jie. chan wu lou jie, ruo fu zai shi, ruo bu zai shi, yi qie shi you. bo luo ti mu cha jie cong jiao er de, chan wu lou jie bu cong jiao de; bo luo ti mu cha jie cong ta er de, chan wu lou jie bu cong ta de. bo luo ti mu cha jie bu wen mian yu bu mian, shan e wu ji xin, yi qie shi you; chan wu lou jie bi chan wu lou xin zhong you jie, yu yi qie xin zhong wu ye. bo luo ti mu cha jie dan ren zhong you, chan jie wu lou jie ren tian ju you; bo luo ti mu cha jie dan yu jie zhong you, chan wu lou jie yu,, se jie cheng jiu wu lou jie; bo luo ti mu cha jie dan fu di zi you, chan jie wai dao ju you."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0158a02] Question: "Of the Upāsaka's five precepts (優婆塞五戒 [you po sai wu jie]), how many are actual offenses? How many are prohibitory offenses?"

[0158a02] wèn yuē: “yōu pó sāi wǔ jiè, jǐ shì shí zuì? jǐ shì zhē zuì?”

[0158a02] wen yue: "you po sai wu jie, ji shi shi zui? ji shi zhe zui?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0158a03] Answer: "Four are actual offenses, and the precept of not drinking alcohol is a prohibitory offense. The reason why drinking alcohol is grouped with the four offenses to form the five precepts (五戒 [wu jie]) is because drinking alcohol is the root of heedlessness and can lead to violating the four precepts. For example, during the time of Kāśyapa Buddha (迦葉佛 [jia ye fu]), there was an Upāsaka (優婆塞 [you po sai]) who, due to drinking alcohol, committed sexual misconduct with another's wife, stole, and killed another's chicken. When asked by others, 'Why did you do that?' he replied, 'I didn't do it.' Due to the confusion caused by alcohol, he could violate all four precepts at once. Some, due to drinking alcohol, can commit the four heinous crimes (四逆 [si ni]), only unable to cause schism in the Saṅgha (破僧 [po seng]). Although it is not a past karma (宿業 [su ye]), it has a consequence of madness, because drinking alcohol causes confusion and disorder, like a mad person. Also, due to the confusion caused by alcohol, one neglects proper conduct—meditation, reciting sūtras (誦經 [song jing]), assisting in various matters. Although it is not an actual offense, for these reasons, it is considered equivalent to an actual offense."

[0158a03] dá yuē: “sì shì shí zuì, yǐn jiǔ yī jiè shì zhē zuì. yǐn jiǔ suǒ yǐ dé yǔ sì zuì tóng lèi jié wèi wǔ jiè zhě, yǐ yǐn jiǔ shì fàng yì zhī běn, néng fàn sì jiè. rú jiā yè fú shí, yǒu yōu pó sāi, yǐ yǐn jiǔ gù, xié yín tā fù, dào shā tā jī. tā rén wèn yán: ‘hé yǐ gù ěr?’ dá yán: ‘bù zuò.’ yǐ jiǔ luàn gù, yī shí néng pò sì jiè. yǒu yǐ yǐn jiǔ gù, néng zuò sì nì, wéi bù néng pò sēng ěr. suī fēi sù yè, yǒu kuáng luàn bào, yǐ yǐn jiǔ gù, mí huò dào luàn, yóu ruò kuáng rén. yòu jiǔ luàn gù, fèi shī zhèng yè——zuò chán,, sòng jīng,, zuǒ zhù zhòng shì. suī fēi shí zuì, yǐ shì yīn yuán, yǔ shí zuì tóng.”

[0158a03] da yue: "si shi shi zui, yin jiu yi jie shi zhe zui. yin jiu suo yi de yu si zui tong lei jie wei wu jie zhe, yi yin jiu shi fang yi zhi ben, neng fan si jie. ru jia ye fu shi, you you po sai, yi yin jiu gu, xie yin ta fu, dao sha ta ji. ta ren wen yan: 'he yi gu er?' da yan: 'bu zuo.' yi jiu luan gu, yi shi neng po si jie. you yi yin jiu gu, neng zuo si ni, wei bu neng po seng er. sui fei su ye, you kuang luan bao, yi yin jiu gu, mi huo dao luan, you ruo kuang ren. you jiu luan gu, fei shi zheng ye--zuo chan,, song jing,, zuo zhu zhong shi. sui fei shi zui, yi shi yin yuan, yu shi zui tong."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0158a12] Upāli (優波離 [you bo li]) again said to the Buddha (佛 [fu]): "Are the Upāsaka precepts (優婆塞戒 [you po sai jie]) only received in relation to sentient beings, or are they also received in relation to non-sentient beings? Are they only received in relation to sentient beings who can be killed, stolen from, engaged in sexual misconduct with, or lied to? Or are they also received in relation to non-sentient beings who cannot be killed, stolen from, engaged in sexual misconduct with, or lied to?"

[0158a12] yōu bō lí fù bái fú yán: “yōu pó sāi jiè dàn yú zhòng shēng shàng dé jiè, fēi zhòng shēng shàng yì dé jiè bù? dàn yú kě shā,, kě dào,, kě yín,, kě wàng yǔ zhòng shēng shàng dé jiè yé? ruò yú bù kě shā,, bù kě dào,, bù kě yín,, bù kě qī kuáng zhòng shēng shàng yì dé jiè yé?”

[0158a12] you bo li fu bai fu yan: "you po sai jie dan yu zhong sheng shang de jie, fei zhong sheng shang yi de jie bu? dan yu ke sha,, ke dao,, ke yin,, ke wang yu zhong sheng shang de jie ye? ruo yu bu ke sha,, bu ke dao,, bu ke yin,, bu ke qi kuang zhong sheng shang yi de jie ye?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0158a16] Answer: "One receives the four precepts (四戒 [si jie]) concerning sentient beings, and the precept of not drinking alcohol concerning non-sentient beings. Whether sentient beings can be killed or not, can be engaged in sexual misconduct with or not, can be stolen from or not, can be lied to or not, one receives all precepts. Down to the Avīci Hell (阿鼻地獄 [a bi de yu]), up to the neither-perception-nor-non-perception realm (非非想處 [fei fei xiang chu]), and the three thousandfold great chiliocosm (三千世界 [san qian shi jie]), even up to the Tathāgata (如來 [ru lai]), all living beings receive these four precepts (四戒 [si jie]). This is because when one first receives the precepts, one vows not to kill, not to steal, not to engage in sexual misconduct, and not to lie to any being, without limitation. Therefore, one receives precepts in relation to all sentient beings without exception. Generally, when receiving precepts, one is first given a Dharma (法 [fa]) talk, guided and enlightened, to cultivate a compassionate mind towards all sentient beings. Once one has attained an enhanced mind, one obtains enhanced precepts. When one obtains precepts, one receives four precepts (四戒 [si jie]) in relation to each sentient being. The four precepts (四戒 [si jie]) have distinctions, resulting in twelve precepts (十二戒 [shi er jie]). In relation to sentient beings, not killing, not stealing, not engaging in sexual misconduct, not lying. Generally, the arising of these four evils has three causes: first, arising from greed (貪 [tan]); second, arising from anger (瞋 [chen]); third, arising from ignorance (癡 [chi]). There are twelve evils (十二惡 [shi er e]) in relation to all sentient beings; by reversing the evils, one obtains twelve good precepts (十二善戒色 [shi er shan jie se]). This is also true for all boundless sentient beings. Even if millions and tens of millions of Arhats (阿羅漢 [a luo han]) enter Nirvāṇa (泥洹 [ni huan]), the precepts one initially received in relation to these Arhats (羅漢 [luo han]) remain complete from beginning to end, and these precepts are not lost because the Arhats (羅漢 [luo han]) enter Nirvāṇa (泥洹 [ni huan]). When one receives the precept of not drinking alcohol, throughout one's life, in relation to all alcohol in the three thousandfold great chiliocosm (三千世界 [san qian shi jie]), one receives the precept with every swallow, because when one receives the precept, one vows not to drink any alcohol. Even if the alcohol ceases to exist, the precept remains complete and is not lost."

[0158a16] dá yuē: “yú zhòng shēng dé sì jiè, yú fēi zhòng shēng shàng dé bù yǐn jiǔ jiè. ruò zhòng shēng kě shā bù kě shā,, kě yín bù kě yín,, kě dào bù kě dào,, kě wàng yǔ bù kě wàng yǔ, yī qiè dé jiè. xià zhì ā bí de yù, shàng zhì fēi fēi xiǎng chù, jí sān qiān shì jiè, nǎi zhì rú lái, yī qiè yǒu mìng zhī lèi, dé cǐ sì jiè. yǐ chū shòu jiè shí, yī qiè bù shā, yī qiè bù dào, yī qiè bù yín, yī qiè bù wàng yǔ, wú suǒ xiàn qí, yǐ shì gù yī qiè zhòng shēng shàng wú bù dé jiè. fán shòu jiè fǎ, xiān yǔ shuō fǎ, yǐn dǎo kāi jiě, lìng yú yī qiè zhòng shēng shàng qǐ cí mǐn xīn. jì dé zēng shàng xīn, biàn dé zēng shàng jiè. fū dé jiè fǎ, yú yī qiè zhòng shēng shàng gè dé sì jiè. sì jiè chà bié, yǒu shí èr jiè. yú zhòng shēng shàng, bù shā bù dào bù yín bù wàng yǔ, fán qǐ cǐ sì è yǒu sān yīn yuán: yī yǐ tān gù qǐ； èr yǐ chēn gù qǐ； sān yǐ chī gù qǐ. yú yī qiè zhòng shēng shàng yǒu shí èr è, yǐ fǎn è gù, dé shí èr shàn jiè sè. yī qiè wú biān zhòng shēng shàng, yì fù rú shì. shè yǒu bǎi wàn qiān wàn ā luó hàn rù yú ní huán, xiān yú cǐ luó hàn shàng suǒ dé jiè, shǐ zhōng chéng jiù, bù yǐ luó hàn ní huán gù, cǐ jiè yì shī. dé bù yǐn jiǔ jiè shí, cǐ yī shēn shǐ zhōng sān qiān shì jiè zhōng yī qiè suǒ yǒu jiǔ shàng, yàn yàn dé jiè sè, yǐ shòu jiè shí yī qiè jiǔ jǐn bù yǐn gù. shè jiǔ miè jǐn, jiè cháng chéng jiù ér bù shī yě.”

[0158a16] da yue: "yu zhong sheng de si jie, yu fei zhong sheng shang de bu yin jiu jie. ruo zhong sheng ke sha bu ke sha,, ke yin bu ke yin,, ke dao bu ke dao,, ke wang yu bu ke wang yu, yi qie de jie. xia zhi a bi de yu, shang zhi fei fei xiang chu, ji san qian shi jie, nai zhi ru lai, yi qie you ming zhi lei, de ci si jie. yi chu shou jie shi, yi qie bu sha, yi qie bu dao, yi qie bu yin, yi qie bu wang yu, wu suo xian qi, yi shi gu yi qie zhong sheng shang wu bu de jie. fan shou jie fa, xian yu shuo fa, yin dao kai jie, ling yu yi qie zhong sheng shang qi ci min xin. ji de zeng shang xin, bian de zeng shang jie. fu de jie fa, yu yi qie zhong sheng shang ge de si jie. si jie cha bie, you shi er jie. yu zhong sheng shang, bu sha bu dao bu yin bu wang yu, fan qi ci si e you san yin yuan: yi yi tan gu qi; er yi chen gu qi; san yi chi gu qi. yu yi qie zhong sheng shang you shi er e, yi fan e gu, de shi er shan jie se. yi qie wu bian zhong sheng shang, yi fu ru shi. she you bai wan qian wan a luo han ru yu ni huan, xian yu ci luo han shang suo de jie, shi zhong cheng jiu, bu yi luo han ni huan gu, ci jie yi shi. de bu yin jiu jie shi, ci yi shen shi zhong san qian shi jie zhong yi qie suo you jiu shang, yan yan de jie se, yi shou jie shi yi qie jiu jin bu yin gu. she jiu mie jin, jie chang cheng jiu er bu shi ye."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0158b06] "If one first receives the precept of not engaging in sexual misconduct regarding all women through the three apertures, and then marries a wife, does one violate this precept?"

[0158b06] “xiān shòu jiè shí, yú yī qiè nǚ rén shàng sān chuāng mén zhōng dé bù yín jiè, ér hòu qǔ fù, fàn cǐ jiè bù?”

[0158b06] "xian shou jie shi, yu yi qie nu ren shang san chuang men zhong de bu yin jie, er hou qu fu, fan ci jie bu?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0158b08] Answer: "No violation. The reason is that originally, one received the precept against improper sexual misconduct concerning women. Now, she is one's own wife, and because it is not improper sexual misconduct, one does not violate this precept. By extension, this applies to all similar cases. The eight precepts (八戒 [ba jie]) and ten precepts (十戒 [shi jie]), concerning sentient and non-sentient beings, are also received in this way, as are the two hundred and fifty precepts (二百五十戒 [er bai wu shi jie]). One receives seven precepts (七戒 [qi jie]) in relation to each sentient being. When analyzed by meaning, there are twenty-one precepts (二十一戒 [er shi yi jie]). For example, concerning one sentient being, one may engage in seven evil actions (七惡 [qi e]) through body and speech. The arising of these evils has three causes: first, arising from greed (貪 [tan]); second, arising from anger (瞋 [chen]); third, arising from ignorance (癡 [chi]). With these three causes, these seven evils (七惡 [qi e]) arise, making three times seven equals twenty-one evils (三七二十一惡 [san qi er shi yi e]). By reversing the evils, one obtains precepts, thus receiving twenty-one precept forms (二十一戒色 [er shi yi jie se]) in relation to one sentient being. This is also true for all sentient beings. Based on this, one can receive immeasurable precepts at once; one cannot violate them all at once, nor can one renounce them all at once. Generally, the method of breaking precepts is that if one breaks a grave precept, there is no further advancement. Even if one renounces the precepts and later receives them again, one will not obtain them again. For example, if one breaks a grave precept among the eight precepts of abstinence (八齋 [ba zhai]), and later receives the eight precepts (八戒 [ba jie]), or the five precepts (五戒 [wu jie]), or the ten precepts (十戒 [shi jie]), or the complete precepts, including dhyāna precepts (禪戒 [chan jie]) and unsullied precepts (無漏戒 [wu lou jie]), none of them can be obtained; if one breaks a grave precept among the five precepts (五戒 [wu jie]), and then receives the eight precepts (八戒 [ba jie]), ten precepts (十戒 [shi jie]), complete precepts, and dhyāna precepts (禪戒 [chan jie]) and unsullied precepts (無漏戒 [wu lou jie]), none of them can be obtained; if one breaks the five precepts (五戒 [wu jie]) and wants to renounce the five precepts (五戒 [wu jie]) to receive the ten precepts (十戒 [shi jie]), there is no such case. If one has renounced the precepts and then receives the five precepts (五戒 [wu jie]) again, or the eight precepts (八戒 [ba jie]), ten precepts (十戒 [shi jie]), complete precepts, and dhyāna precepts (禪戒 [chan jie]) and unsullied precepts (無漏戒 [wu lou jie]), none of them can be obtained. If one breaks a grave precept among the ten precepts (十戒 [shi jie]) or the complete precepts, if one wants to advance or renounce the precepts and receive them again, it is as explained for the five precepts (五戒 [wu jie])."

[0158b08] dá yuē: “bù fàn. suǒ yǐ ěr zhě, běn yú nǚ shàng dé xié yín jiè. jīn shì zì fù, yǐ fēi xié yín gù, bù fàn cǐ jiè. yǐ shì yì tuī zhī, yī qiè tóng ěr. bā jiè,, shí jiè, zhòng shēng,, fēi zhòng shēng lèi, dé jiè yì rú shì, èr bǎi wǔ shí jiè. yī qiè zhòng shēng shàng gè dé qī jiè, yǐ yì fēn bié, yǒu èr shí yī jiè. rú yī zhòng shēng shàng qǐ shēn kǒu qī è, fán qǐ cǐ è yǒu sān yīn yuán: yī yǐ tān gù qǐ； èr yǐ chēn gù qǐ； sān yǐ chī gù qǐ. yǐ sān yīn yuán qǐ cǐ qī è, sān qī èr shí yī è, fǎn è dé jiè, yī zhòng shēng shàng dé èr shí yī jiè sè. yī qiè zhòng shēng yì fù rú shì. yǐ cǐ yì tuī, kě yī shí dé wú liàng jiè； bù kě yī shí jǐn fàn, ér dé yī shí shě jiè yě. fū pò jiè fǎ, ruò pò zhòng jiè, gèng wú shèng jìn. shè hái shě jiè, hòu gèng shòu zhě, gèng bù dé jiè. rú pò bā zhāi zhōng zhòng jiè, hòu gèng shòu bā jiè, ruò shòu wǔ jiè, ruò shòu shí jiè, ruò shòu jù jiè, jiān chán jiè,, wú lòu jiè, yī qiè bù dé； ruò pò wǔ jiè zhōng zhòng jiè yǐ, ruò shòu bā jiè,, shí jiè,, jù jiè bìng chán jiè,, wú lòu jiè, yī qiè bù dé； ruò pò wǔ jiè yǐ, yù shě wǔ jiè, gèng shòu shí jiè zhě, wú yǒu shì chù. ruò shě jiè yǐ, gèng shòu wǔ jiè, ruò shòu bā jiè,, shí jiè,, jù jiè bìng chán jiè,, wú lòu jiè, yī qiè bù dé. ruò pò shí jiè,, jù jiè zhōng zhòng jiè zhě, ruò yù shèng jìn, ruò yù shě jiè, hái shòu jiè zhě, rú wǔ jiè zhōng shuō.”

[0158b08] da yue: "bu fan. suo yi er zhe, ben yu nu shang de xie yin jie. jin shi zi fu, yi fei xie yin gu, bu fan ci jie. yi shi yi tui zhi, yi qie tong er. ba jie,, shi jie, zhong sheng,, fei zhong sheng lei, de jie yi ru shi, er bai wu shi jie. yi qie zhong sheng shang ge de qi jie, yi yi fen bie, you er shi yi jie. ru yi zhong sheng shang qi shen kou qi e, fan qi ci e you san yin yuan: yi yi tan gu qi; er yi chen gu qi; san yi chi gu qi. yi san yin yuan qi ci qi e, san qi er shi yi e, fan e de jie, yi zhong sheng shang de er shi yi jie se. yi qie zhong sheng yi fu ru shi. yi ci yi tui, ke yi shi de wu liang jie; bu ke yi shi jin fan, er de yi shi she jie ye. fu po jie fa, ruo po zhong jie, geng wu sheng jin. she hai she jie, hou geng shou zhe, geng bu de jie. ru po ba zhai zhong zhong jie, hou geng shou ba jie, ruo shou wu jie, ruo shou shi jie, ruo shou ju jie, jian chan jie,, wu lou jie, yi qie bu de; ruo po wu jie zhong zhong jie yi, ruo shou ba jie,, shi jie,, ju jie bing chan jie,, wu lou jie, yi qie bu de; ruo po wu jie yi, yu she wu jie, geng shou shi jie zhe, wu you shi chu. ruo she jie yi, geng shou wu jie, ruo shou ba jie,, shi jie,, ju jie bing chan jie,, wu lou jie, yi qie bu de. ruo po shi jie,, ju jie zhong zhong jie zhe, ruo yu sheng jin, ruo yu she jie, hai shou jie zhe, ru wu jie zhong shuo."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0158b28] Question: "Among the dhyāna precepts (禪戒 [chan jie]), unsullied precepts (無漏戒 [wu lou jie]), and Pratimokṣa precepts (波羅提木叉戒 [bo luo ti mu cha jie]), which precept is superior?"

[0158b28] wèn yuē: “chán jiè,, wú lòu jiè,, bō luó tí mù chā jiè, yú sān jiè zhōng, hé jiè wèi shèng?”

[0158b28] wen yue: "chan jie,, wu lou jie,, bo luo ti mu cha jie, yu san jie zhong, he jie wei sheng?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0158b29] Answer: "The dhyāna precepts (禪戒 [chan jie]) are superior. Some say: 'The Pratimokṣa precepts (波羅提木叉戒 [bo luo ti mu cha jie]) are superior. Why? Because these precepts exist when the Buddha (佛 [fu]) appears in the world; dhyāna precepts (禪戒 [chan jie]) and unsullied precepts (無漏戒 [wu lou jie]) exist at all times. The Pratimokṣa precepts (波羅提木叉戒 [bo luo ti mu cha jie]) are obtained in relation to all sentient and non-sentient beings, while dhyāna precepts (禪 [chan]) and unsullied precepts (無漏戒 [wu lou jie]) are only obtained in relation to sentient beings. The Pratimokṣa precepts (波羅提木叉戒 [bo luo ti mu cha jie]) are obtained with a compassionate mind towards all sentient beings, while dhyāna precepts (禪 [chan]) and unsullied precepts (無漏戒 [wu lou jie]) are not obtained with a compassionate mind. The Pratimokṣa precepts (波羅提木叉戒 [bo luo ti mu cha jie]) are the fundamental basis for maintaining the Buddha Dharma (佛法 [fu fa]), the seven assemblies (七眾 [qi zhong]) existing in the world, and the continuous succession of the three vehicles' fruits of the path (三乘道果 [san cheng dao guo]). Dhyāna precepts (禪 [chan]) and unsullied precepts (無漏戒 [wu lou jie]) are not like this, therefore they are the most venerable and distinguished among the three realms (三界 [san jie]).' When one first receives the precepts, after the white-four karmavācanā (白四羯磨 [bai si jie mo]), the precepts are already perfected. The very first moment of the precept form is called karma (業 [ye]) and also karmapatha (業道 [ye dao]). The subsequent moments of the precept form are only karma (業 [ye]) and not karmapatha (業道 [ye dao]). The reason is that the first moment of the precept form, where the volition is fulfilled, is called volitional karmapatha (思業道 [si ye dao]) because it is connected with volition; the subsequent precept forms arise naturally, taking the previous precept as their cause, therefore they are only called karma (業 [ye]), not karmapatha (業道 [ye dao]). The first moment of the precept has both teaching (教 [jiao]) and non-teaching (無教 [wu jiao]); the subsequent continuous arising of precepts only has non-teaching (無教 [wu jiao]) and no teaching (有教 [you jiao]). The first moment of the precept is also called precept, also called good conduct, and also called discipline; the subsequent continuous arising of precepts also has this meaning."

[0158b29] dá: “chán jiè shèng. yǒu yún: ‘bō luó tí mù chā jiè. suǒ yǐ ěr zhě, ruò fú chū shì, dé yǒu cǐ jiè； chán jiè,, wú lòu jiè, yī qiè shí yǒu. yú yī qiè zhòng shēng fēi zhòng shēng lèi dé bō luó tí mù chā jiè, chán,, wú lòu jiè dàn yú zhòng shēng shàng dé. yú yī qiè zhòng shēng shàng cí xīn dé bō luó tí mù chā jiè, chán,, wú lòu jiè bù yǐ cí xīn dé. fū néng wéi chí fú fǎ, yǒu yú qī zhòng, zài yú shì jiān, sān chéng dào guǒ xiāng xù bù duàn, jǐn yǐ bō luó tí mù chā wèi gēn běn, chán,, wú lòu jiè bù ěr, shì gù yú sān jiè zhōng zuì zūn shū shèng.’ chū shòu jiè shí, bái sì jié mó yǐ, jiè yǐ chéng jiù. shǐ yī niàn jiè sè míng yè, yì míng yè dào. dì èr niàn yǐ hòu shēng jiè sè, dàn shì yè fēi yè dào. suǒ yǐ ěr zhě, chū yī niàn jiè sè, sī yuàn mǎn zú, yǐ tōng sī gù, míng sī yè dào； yǐ qián jiè wèi yīn gù, hòu jiè sè rèn yùn zì shēng, shì gù dàn míng yè, fēi yè dào. chū yī niàn jiè, yǒu jiào wú jiào； hòu cì dì shēng jiè, dàn yǒu wú jiào,, wú yǒu yǒu jiào. chū yī niàn jiè, yì míng wèi jiè, yì míng shàn xíng, yì míng lǜ yí； hòu cì xù shēng jiè, yì yǒu cǐ yì.”

[0158b29] da: "chan jie sheng. you yun: 'bo luo ti mu cha jie. suo yi er zhe, ruo fu chu shi, de you ci jie; chan jie,, wu lou jie, yi qie shi you. yu yi qie zhong sheng fei zhong sheng lei de bo luo ti mu cha jie, chan,, wu lou jie dan yu zhong sheng shang de. yu yi qie zhong sheng shang ci xin de bo luo ti mu cha jie, chan,, wu lou jie bu yi ci xin de. fu neng wei chi fu fa, you yu qi zhong, zai yu shi jian, san cheng dao guo xiang xu bu duan, jin yi bo luo ti mu cha wei gen ben, chan,, wu lou jie bu er, shi gu yu san jie zhong zui zun shu sheng.' chu shou jie shi, bai si jie mo yi, jie yi cheng jiu. shi yi nian jie se ming ye, yi ming ye dao. di er nian yi hou sheng jie se, dan shi ye fei ye dao. suo yi er zhe, chu yi nian jie se, si yuan man zu, yi tong si gu, ming si ye dao; yi qian jie wei yin gu, hou jie se ren yun zi sheng, shi gu dan ming ye, fei ye dao. chu yi nian jie, you jiao wu jiao; hou ci di sheng jie, dan you wu jiao,, wu you you jiao. chu yi nian jie, yi ming wei jie, yi ming shan xing, yi ming lu yi; hou ci xu sheng jie, yi you ci yi."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0158c15] Upāli (優波離 [you bo li]) again said to the Buddha (佛 [fu]): "In which of the three periods (三世 [san shi]) are precepts obtained?"

[0158c15] yōu bō lí fù bái fú yán: “yú sān shì zhōng, hé shì dé jiè?”

[0158c15] you bo li fu bai fu yan: "yu san shi zhong, he shi de jie?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0158c16] Answer: "Precepts are obtained in one moment of the present. The past and future are Dharma (法 [fa]), not sentient beings, so precepts are not obtained in them; one moment of the present is a sentient being, so precepts are obtained in it."

[0158c16] dá yuē: “xiàn zài yī niàn dé jiè. guò qù wèi lái shì fǎ, fēi zhòng shēng, gù bù dé jiè； xiàn zài yī niàn shì zhòng shēng, gù dé jiè.”

[0158c16] da yue: "xian zai yi nian de jie. guo qu wei lai shi fa, fei zhong sheng, gu bu de jie; xian zai yi nian shi zhong sheng, gu de jie."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0158c18] Question: "Are precepts obtained in a wholesome mind? In an unwholesome mind? In an indeterminate mind? Or without a mind?"

[0158c18] wèn yuē: “wèi shàn xīn zhōng dé jiè? wèi bù shàn xīn zhōng? wèi wú jì xīn zhōng? wèi wú xīn zhōng dé jiè?”

[0158c18] wen yue: "wei shan xin zhong de jie? wei bu shan xin zhong? wei wu ji xin zhong? wei wu xin zhong de jie?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0158c20] Answer: "All are obtained. First, with a wholesome mind, one bows at the feet of the Saṅgha (僧 [seng]), receives the robes and bowl, asks for guidance from the preceptor, diligently begs for the precepts, kneels with folded palms, and after the white-four karmavācanā (白四羯磨 [bai si jie mo]), with continuous wholesome thoughts, the precept form is perfected. This is called obtaining precepts in a wholesome mind. If, in the initial gradual process, one constantly cultivates wholesome thoughts and engages in various teaching activities, but at the time of the white-four karmavācanā (白四羯磨 [bai si jie mo]), one has unwholesome thoughts such as greed and anger, one still perfects the precept form in this mind. This is called obtaining precepts in an unwholesome mind. This is due to the power of the original wholesome mind and wholesome teaching, not the power of the unwholesome mind. If one first engages in teaching activities with a wholesome mind, but at the time of the white-four karmavācanā (白四羯磨 [bai si jie mo]), one is sleeping, and the precept form arises in the sleeping mind, this is called obtaining precepts in an indeterminate state. If one first engages in teaching activities with a wholesome mind, but at the time of the white-four karmavācanā (白四羯磨 [bai si jie mo]), one enters the cessation absorption (滅盡定 [mie jin ding]), and at that very moment perfects the precept form, this is called obtaining precepts without a mind."

[0158c20] dá yuē: “yī qiè jǐn dé. xiān yǐ shàn xīn lǐ sēng zú yǐ, shòu yī bō, qiú hé shàng wèn, jīng jìn qǐ jiè, hú guì hé zhǎng, bái sì jié mó yǐ, xiāng xù shàn xīn, jiè sè chéng jiù, shì wèi shàn xīn zhōng dé jiè. ruò xiān cì dì fǎ zhōng, cháng shēng shàn xīn, qǐ zhū jiào yè, bái sì jié mó shí, qǐ tān yù chēn huì děng zhū bù shàn niàn, yú cǐ xīn zhōng chéng jiù jiè sè, shì míng bù shàn xīn zhōng dé jiè. yǐ běn shàn xīn shàn jiào lì gù, ér dé cǐ jiè, fēi bù shàn xīn lì yě. xiān yǐ shàn xīn qǐ yú jiào yè, bái sì jié mó shí, huò shuì huò mián, yú mián xīn zhōng ér shēng jiè sè, shì míng wú jì zhōng dé jiè yě. xiān yǐ shàn xīn qǐ yú jiào yè, bái sì jié mó shí, rù miè jǐn dìng, jí yú ěr shí chéng jiù jiè sè, míng wú xīn zhōng ér dé jiè yě.”

[0158c20] da yue: "yi qie jin de. xian yi shan xin li seng zu yi, shou yi bo, qiu he shang wen, jing jin qi jie, hu gui he zhang, bai si jie mo yi, xiang xu shan xin, jie se cheng jiu, shi wei shan xin zhong de jie. ruo xian ci di fa zhong, chang sheng shan xin, qi zhu jiao ye, bai si jie mo shi, qi tan yu chen hui deng zhu bu shan nian, yu ci xin zhong cheng jiu jie se, shi ming bu shan xin zhong de jie. yi ben shan xin shan jiao li gu, er de ci jie, fei bu shan xin li ye. xian yi shan xin qi yu jiao ye, bai si jie mo shi, huo shui huo mian, yu mian xin zhong er sheng jie se, shi ming wu ji zhong de jie ye. xian yi shan xin qi yu jiao ye, bai si jie mo shi, ru mie jin ding, ji yu er shi cheng jiu jie se, ming wu xin zhong er de jie ye."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0159a02] Upāli (優波離 [you bo li]) again said to the Buddha (佛 [fu]): "If a layperson does not receive the five precepts (五戒 [wu jie]) but directly receives the ten precepts (十戒 [shi jie]), do they obtain the precepts?"

[0159a02] yōu bō lí fù bái fú yán: “ruò bái yī bù shòu wǔ jiè, zhí shòu shí jiè, wèi dé jiè bù?”

[0159a02] you bo li fu bai fu yan: "ruo bai yi bu shou wu jie, zhi shou shi jie, wei de jie bu?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0159a03] Answer: "One obtains two kinds of precepts at once: the Upāsaka precepts (優婆塞戒 [you po sai jie]) and the Śrāmaṇera precepts (沙彌戒 [sha mi jie]). If one does not receive the five precepts (五戒 [wu jie]) or ten precepts (十戒 [shi jie]), but directly receives the complete precepts, one obtains three kinds of precepts at once."

[0159a03] dá yuē: “yī shí dé èr zhǒng jiè, dé yōu pó sāi jiè, dé shā mí jiè. ruò bù shòu wǔ jiè,, shí jiè, zhí shòu jù jiè, yī shí dé sān zhǒng jiè.”

[0159a03] da yue: "yi shi de er zhong jie, de you po sai jie, de sha mi jie. ruo bu shou wu jie,, shi jie, zhi shou ju jie, yi shi de san zhong jie."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0159a05] Upāli (憂波離 [you bo li]) again said to the Buddha (佛 [fu]): "If one receives the complete precepts and obtains three kinds of precepts at once, why is it necessary to first receive the five precepts (五戒 [wu jie]), then the ten precepts (十戒 [shi jie]), and then the complete precepts in sequence?"

[0159a05] yōu bō lí fù bái fú yán: “ruò shòu jù jiè, yī shí dé sān zhǒng jiè zhě, hé xū cì dì xiān shòu wǔ jiè, cì shòu shí jiè, hòu shòu jù jiè yé?”

[0159a05] you bo li fu bai fu yan: "ruo shou ju jie, yi shi de san zhong jie zhe, he xu ci di xian shou wu jie, ci shou shi jie, hou shou ju jie ye?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0159a07] Answer: "Although one obtains three kinds of precepts at once, cultivating the Buddha Dharma (佛法 [fu fa]) requires a sequence. First, one receives the five precepts (五戒 [wu jie]) to discipline oneself, gradually increasing faith and joy, then one receives the ten precepts (十戒 [shi jie]); having received the ten precepts (十戒 [shi jie]), the roots of goodness deepen further, then one receives the complete precepts. In this way, one gradually experiences the flavor of the Buddha Dharma (佛法 [fu fa]), which becomes deeply joyful and firm, difficult to regress from. It is like traveling across the great ocean, gradually entering deeper. Entering the Buddha Dharma (佛法 [fu fa]) ocean is also like this. If one receives the complete precepts all at once, one loses the sequence and violates proper conduct. Furthermore, some sentient beings should receive the five precepts (五戒 [wu jie]) and attain the fruit of the path, or some sentient beings attain the fruit of the path due to receiving the ten precepts (十戒 [shi jie]). For these various reasons, the Tathāgata (如來 [ru lai]) explained this sequence. If one first receives the five precepts (五戒 [wu jie]), then the ten precepts (十戒 [shi jie]), one obtains two precepts when receiving the ten precepts (十戒 [shi jie]): the five precepts (五戒 [wu jie]) and the ten precepts (十戒 [shi jie]); after receiving the ten precepts (十戒 [shi jie]), one then receives the complete precepts, and when receiving the complete precepts, one obtains three kinds of precepts: the five precepts (五戒 [wu jie]), the ten precepts (十戒 [shi jie]), and the complete precepts. Among the seven types of reception, only the white-four karmavācanā precepts (白四羯磨戒 [bai si jie mo jie]) are obtained sequentially in three periods, while the other six types of precept reception are obtained all at once, without a three-period sequence. If one obtains three kinds of precepts at once, and wishes to renounce them, if one says: 'I am a Śrāmaṇera (沙彌 [sha mi]), not a bhikṣu (比丘 [bi qiu]),' then one loses the complete precepts, and the two precepts remain: the five precepts (五戒 [wu jie]) and ten precepts (十戒 [shi jie]); if one says: 'I am an Upāsaka (優婆塞 [you po sai]), not a Śrāmaṇera (沙彌 [sha mi]),' then one loses the ten precepts (十戒 [shi jie]), and the five precepts (五戒 [wu jie]) remain; if one says to renounce everything, both householder and renunciant precepts, and says: 'I am an Upāsaka (優婆塞 [you po sai]) who has taken refuge,' then all three are lost at once, but the three refuges (三歸 [san gui]) are not lost; if one obtains three kinds of precepts sequentially, the method of renouncing them is as explained for obtaining precepts at once."

[0159a07] dá yuē: “suī yī shí dé sān zhǒng jiè, ér rǎn xí fú fǎ bì xū cì dì. xiān shòu wǔ jiè, yǐ zì diào fú, xìn lè jiàn zēng, cì shòu shí jiè； jì shòu shí jiè, shàn gēn zhuǎn shēn, cì shòu jù jiè. rú shì cì dì dé fú fǎ wèi, shēn lè jiān gù, nán kě tuì bài. rú yóu dà hǎi, jiàn jiàn rù shēn, rù fú fǎ hǎi, yì fù rú shì. ruò yī shí shòu jù jiè zhě, jí shī cì dì, yòu pò wēi yí. fù cì, huò yǒu zhòng shēng yīng shòu wǔ jiè ér dé dào guǒ, huò yǒu zhòng shēng yīn shòu shí jiè ér dé dào guǒ, yǐ shì zhǒng zhǒng yīn yuán, shì gù rú lái shuō cǐ cì dì. ruò xiān shòu wǔ jiè, cì shòu shí jiè, shòu shí jiè shí yì chéng jiù èr jiè: wǔ jiè,, shí jiè； shòu shí jiè yǐ, cì shòu jù jiè, shòu jù jiè shí chéng jiù sān zhǒng jiè: wǔ jiè,, shí jiè,, jù jiè. qī zhǒng shòu zhōng, wéi bái sì jié mó jiè cì dì sān shí dé, yú liù zhǒng shòu jiè dàn yī shí dé, wú sān shí cì dì yě. ruò yī shí dé sān zhǒng jiè, ruò yù shě shí, ruò yán: ‘wǒ shì shā mí, fēi bǐ qiū.’ jí shī jù jiè, èr zhǒng jiè zài: wǔ jiè shí jiè； ruò yán: ‘wǒ shì yōu pó sāi, fēi shā mí.’ jí shī shí jiè, yú wǔ jiè zài； ruò yán zài jiā chū jiā yī qiè jǐn shě, wǒ shì guī yī yōu pó sāi, sān zhǒng yī shí jǐn shī, bù shī sān guī； ruò cì dì dé sān zhǒng jiè, shě fǎ cì dì, rú yī shí dé jiè zhōng shuō.”

[0159a07] da yue: "sui yi shi de san zhong jie, er ran xi fu fa bi xu ci di. xian shou wu jie, yi zi diao fu, xin le jian zeng, ci shou shi jie; ji shou shi jie, shan gen zhuan shen, ci shou ju jie. ru shi ci di de fu fa wei, shen le jian gu, nan ke tui bai. ru you da hai, jian jian ru shen, ru fu fa hai, yi fu ru shi. ruo yi shi shou ju jie zhe, ji shi ci di, you po wei yi. fu ci, huo you zhong sheng ying shou wu jie er de dao guo, huo you zhong sheng yin shou shi jie er de dao guo, yi shi zhong zhong yin yuan, shi gu ru lai shuo ci ci di. ruo xian shou wu jie, ci shou shi jie, shou shi jie shi yi cheng jiu er jie: wu jie,, shi jie; shou shi jie yi, ci shou ju jie, shou ju jie shi cheng jiu san zhong jie: wu jie,, shi jie,, ju jie. qi zhong shou zhong, wei bai si jie mo jie ci di san shi de, yu liu zhong shou jie dan yi shi de, wu san shi ci di ye. ruo yi shi de san zhong jie, ruo yu she shi, ruo yan: 'wo shi sha mi, fei bi qiu.' ji shi ju jie, er zhong jie zai: wu jie shi jie; ruo yan: 'wo shi you po sai, fei sha mi.' ji shi shi jie, yu wu jie zai; ruo yan zai jia chu jia yi qie jin she, wo shi gui yi you po sai, san zhong yi shi jin shi, bu shi san gui; ruo ci di de san zhong jie, she fa ci di, ru yi shi de jie zhong shuo."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0159a25] "If an Upāsaka (優婆塞 [you po sai]) renounces home and receives the ten precepts (十戒 [shi jie]), does he renounce the five precepts (五戒 [wu jie])?"

[0159a25] “ruò xiān yōu pó sāi chū jiā shòu shí jiè, shě wǔ jiè bù?”

[0159a25] "ruo xian you po sai chu jia shou shi jie, she wu jie bu?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0159a26] Answer: "No, he does not renounce them. He only loses the name and the sequence, but not the precepts. He loses the name of Upāsaka (優婆塞 [you po sai]) and gains the name of Śrāmaṇera (沙彌 [sha mi]); he loses the lay sequence and gains the renunciant sequence."

[0159a26] dá yuē: “bù shě. dàn shī míng,, shī cì dì, bù shī jiè yě. shī yōu pó sāi míng, dé shā mí míng； shī bái yī cì dì, dé chū jiā cì dì.”

[0159a26] da yue: "bu she. dan shi ming,, shi ci di, bu shi jie ye. shi you po sai ming, de sha mi ming; shi bai yi ci di, de chu jia ci di."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0159a28] "If a Śrāmaṇera (沙彌 [sha mi]) receives the complete precepts, does he lose the ten precepts (十戒 [shi jie]) and five precepts (五戒 [wu jie])?"

[0159a28] “ruò shā mí shòu jù jiè shí, shī shí jiè,, wǔ jiè bù?”

[0159a28] "ruo sha mi shou ju jie shi, shi shi jie,, wu jie bu?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0159a29] Answer: "He does not lose them. He only loses the name and the sequence, but not the precepts. He loses the name of Śrāmaṇera (沙彌 [sha mi]) and gains the name of bhikṣu (比丘 [bi qiu]); he loses the Śrāmaṇera (沙彌 [sha mi]) sequence and gains the bhikṣu (比丘 [bi qiu]) sequence. It is always the same precept from beginning to end, but the name changes with the time. For example, a tree leaf is green in spring and summer, yellow in autumn, and white in winter. The tree leaf changes because the time changes, but it is always one leaf from beginning to end. The precepts are also like this: they are always one precept, but they change with the time. Also, like milk, curd, butter, and clarified butter, they differ in the four seasons; although they vary with the seasons, they are still one. The precepts are also like this: although they differ in three periods, the precepts are not different."

[0159a29] dá yuē: “bù shī. dàn shī míng,, shī cì dì, bù shī jiè yě. shī shā mí míng, dé bǐ qiū míng； shī shā mí cì dì, dé bǐ qiū cì dì. zhōng shǐ cháng shì jiè, ér suí shí míng. pì rú shù yè chūn xià zé qīng, qiū shí zé huáng, dōng shí zé bái, suí shí yì gù, shù yè zé yì, ér qí shǐ zhōng gù shì yī yè. jiè yì rú shì, cháng shì yī jiè, suí shí yǒu yì. yòu rú rǔ,, lào,, sū,, tí hú, sì shí chà bié, suī suí yǒu yì, ér gù shì yī. jiè yì rú shì, suī sān shí yǒu yì, jiè wú yì yě.”

[0159a29] da yue: "bu shi. dan shi ming,, shi ci di, bu shi jie ye. shi sha mi ming, de bi qiu ming; shi sha mi ci di, de bi qiu ci di. zhong shi chang shi jie, er sui shi ming. pi ru shu ye chun xia ze qing, qiu shi ze huang, dong shi ze bai, sui shi yi gu, shu ye ze yi, er qi shi zhong gu shi yi ye. jie yi ru shi, chang shi yi jie, sui shi you yi. you ru ru,, lao,, su,, ti hu, si shi cha bie, sui sui you yi, er gu shi yi. jie yi ru shi, sui san shi you yi, jie wu yi ye."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0159b07] Upāli (優波離 [you bo li]) again said to the Buddha (佛 [fu]): "Generally, when receiving the Upāsaka precepts (優婆塞戒 [you po sai jie]), if one is unable to receive all five precepts (五戒 [wu jie]), but only one, two, or even four precepts, does one receive the precepts?"

[0159b07] yōu bō lí fù bái fú yán: “fán shòu yōu pó sāi jiè, shì bù néng jù shòu wǔ jiè, ruò shòu yī jiè,, èr jiè nǎi zhì sì jiè, shòu dé jiè bù?”

[0159b07] you bo li fu bai fu yan: "fan shou you po sai jie, shi bu neng ju shou wu jie, ruo shou yi jie,, er jie nai zhi si jie, shou de jie bu?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0159b09] Answer: "No, one does not."

"If not, then a sūtra (經 [jing]) states: 'Partial Upāsaka (少分優婆塞 [shao fen you po sai]), significant Upāsaka (多分優婆塞 [duo fen you po sai]), and complete Upāsaka (滿分優婆塞 [man fen you po sai]).' What does this mean?"

[0159b09] dá yuē: “bù dé.”

“ruò bù dé zhě, yǒu jīng shuō: ‘shǎo fēn yōu pó sāi,, duō fēn yōu pó sāi,, mǎn fēn yōu pó sāi.’ cǐ yì yún hé?”

[0159b09] da yue: "bu de."

"ruo bu de zhe, you jing shuo: 'shao fen you po sai,, duo fen you po sai,, man fen you po sai.' ci yi yun he?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0159b11] Answer: "The reason for this statement is to illustrate the varying merits of upholding the precepts, not to indicate that there are such ways of receiving precepts."

[0159b11] dá yuē: “suǒ yǐ zuò shì shuō zhě, yù míng chí jiè gōng dé duō shǎo, bù yán yǒu rú shì shòu jiè yě.”

[0159b11] da yue: "suo yi zuo shi shuo zhe, yu ming chi jie gong de duo shao, bu yan you ru shi shou jie ye."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0159b13] Upāli (憂波離 [you bo li]) again said to the Buddha (佛 [fu]): "If one observes the five precepts (五戒 [wu jie]) for one day, two days, or even ten days, does one obtain such a reception?"

[0159b13] yōu bō lí fù bái fú yán: “ruò shòu yī rì,, èr rì nǎi zhì shí rì wǔ jiè, dé rú shì shòu bù?”

[0159b13] you bo li fu bai fu yan: "ruo shou yi ri,, er ri nai zhi shi ri wu jie, de ru shi shou bu?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0159b14] Answer: "No. The Buddha (佛 [fu]) originally established precepts, each with a specific duration. If one receives the five precepts (五戒 [wu jie]), it must be for the duration of one's life; if one receives the eight precepts (八戒 [ba jie]), it must be for one day and one night. Therefore, it is not possible. Generally, the white-four karmavācanā precepts (白四羯磨戒 [bai si jie mo jie]) have superior, middle, and inferior grades: the five precepts (五戒 [wu jie]) are inferior grade precepts, the ten precepts (十戒 [shi jie]) are middle grade precepts, and the complete precepts are superior grade precepts. Within the five precepts (五戒 [wu jie]), there are also three grades: if one receives the precepts with an inferior mind, one obtains inferior grade precepts; if one receives the precepts with a middle mind, one obtains middle grade precepts; if one receives the precepts with a superior mind, one obtains superior grade precepts. The ten precepts (十戒 [shi jie]) and complete precepts also each have three grades, as explained for the five precepts (五戒 [wu jie]). If one has obtained precepts with an inferior mind, and later receives the ten precepts (十戒 [shi jie]) with a superior or middle mind, there is no further increase or superiority for the previously obtained five precepts (五戒 [wu jie]). Beyond the five precepts (五戒 [wu jie]), including not eating at improper times and the remaining five precepts, one obtains enhanced five precepts (五戒 [wu jie]). The previously obtained five precepts (五戒 [wu jie]) remain at their original inferior grade. If one receives the complete precepts with a middle or superior mind, the previously obtained five precepts (五戒 [wu jie]) do not increase or become superior. The original five precepts (五戒 [wu jie]) remain, but all other precepts outside the five precepts (五戒 [wu jie]) are enhanced because the mind was enhanced when receiving the complete precepts, thus obtaining enhanced precepts. Based on this, there is no repeated attainment of the Pratimokṣa precepts (波羅提木叉戒 [bo luo ti mu cha jie]). In sequence, the five precepts (五戒 [wu jie]) are inferior grade, the ten precepts (十戒 [shi jie]) are middle grade, and the complete precepts are superior grade. By meaning, it is also possible to obtain the five precepts (五戒 [wu jie]) with a superior mind, making them superior grade precepts; to obtain the ten precepts (十戒 [shi jie]) with a middle mind, making them middle grade precepts; and to obtain the complete precepts with an inferior mind, making them inferior grade precepts. For this reason, depending on the mind's superior, middle, or inferior state, the precepts obtained differ and are not definitively limited. If one invites a preceptor to receive the ten precepts (十戒 [shi jie]), and the preceptor is not present, one still obtains the ten precepts (十戒 [shi jie]). If, when receiving the ten precepts (十戒 [shi jie]), the preceptor dies, and one knows of the death, one does not obtain the precepts; if one does not know of the death, one obtains the precepts. If, for the white-four karmavācanā (白四羯磨 [bai si jie mo]), the preceptor is not present, one cannot receive the precepts, because the number of Saṅgha (僧數 [seng shu]) members is not complete. If the number of Saṅgha (僧數 [seng shu]) members is complete, even if there is no preceptor, one can still receive the precepts."

[0159b14] dá yuē: “bù dé. fú běn zhì jiè, gè yǒu xiàn qí. ruò shòu wǔ jiè, bì jǐn xíng shòu； ruò shòu bā jiè, bì yī rì yī yè shòu, shì gù bù dé. fū bái sì jié mó jiè yǒu shàng zhōng xià: wǔ jiè shì xià pǐn jiè, shí jiè shì zhōng pǐn jiè, jù jiè shì shàng pǐn jiè. rù wǔ jiè zhōng yì yǒu sān pǐn: ruò wēi pǐn xīn shòu jiè, dé wēi pǐn jiè； ruò zhōng pǐn xīn shòu jiè, dé zhōng pǐn jiè； ruò shàng pǐn xīn shòu jiè, dé shàng pǐn jiè. shí jiè,, jù jiè yì gè sān pǐn, rú wǔ jiè shuō. ruò wēi pǐn xīn dé jiè yǐ hòu, yǐ shàng zhōng pǐn xīn shòu shí jiè zhě, xiān dé wǔ jiè, gèng wú zēng wú shèng. yú wǔ jiè wài, nǎi zhì bù fēi shí shí děng cán yú wǔ jiè, dé zēng shàng wǔ jiè. xiān dé wǔ jiè, dé běn wēi pǐn yě, jí xiān wēi pǐn wǔ jiè. yǐ zhōng shàng pǐn xīn shòu jù zú jiè, xiān dé wǔ jiè, gèng wú zēng wú shèng. réng běn wǔ jiè, zì wǔ jiè wài yī qiè zhū jiè, yǐ shòu jù jiè shí xīn zēng shàng gù, dé zēng shàng jiè. yǐ shì tuī zhī, bō luó tí mù chā jiè wú yǒu zhòng dé. yǐ cì dì ér yán, wǔ jiè shì wēi pǐn, shí jiè shì zhōng pǐn, jù jiè shì shàng pǐn. yǐ yì ér tuī, yì kě yǐ shàng pǐn xīn dé wǔ jiè, shì shàng pǐn jiè； zhōng pǐn xīn dé shí jiè, shì zhōng pǐn jiè； xià pǐn xīn dé jù jiè, shì xià pǐn jiè. yǐ shì yì gù, suí xīn yǒu shàng zhōng xià, dé jiè bù tóng, wú dìng xiàn yě. ruò qǐng hé shàng shòu shí jiè shí, hé shàng bù xiàn qián, yì dé shí jiè. ruò shòu shí jiè shí, hé shàng sǐ zhě, ruò wén zhī sǐ, shòu jiè bù dé； ruò bù wén sǐ, shòu jiè dé jiè. ruò bái sì jié mó, shòu jiè hé shàng bù xiàn qián, bù dé shòu jiè, yǐ sēng shù bù mǎn gù. ruò sēng shù mǎn, shè wú hé shàng, yì dé shòu jiè.”

[0159b14] da yue: "bu de. fu ben zhi jie, ge you xian qi. ruo shou wu jie, bi jin xing shou; ruo shou ba jie, bi yi ri yi ye shou, shi gu bu de. fu bai si jie mo jie you shang zhong xia: wu jie shi xia pin jie, shi jie shi zhong pin jie, ju jie shi shang pin jie. ru wu jie zhong yi you san pin: ruo wei pin xin shou jie, de wei pin jie; ruo zhong pin xin shou jie, de zhong pin jie; ruo shang pin xin shou jie, de shang pin jie. shi jie,, ju jie yi ge san pin, ru wu jie shuo. ruo wei pin xin de jie yi hou, yi shang zhong pin xin shou shi jie zhe, xian de wu jie, geng wu zeng wu sheng. yu wu jie wai, nai zhi bu fei shi shi deng can yu wu jie, de zeng shang wu jie. xian de wu jie, de ben wei pin ye, ji xian wei pin wu jie. yi zhong shang pin xin shou ju zu jie, xian de wu jie, geng wu zeng wu sheng. reng ben wu jie, zi wu jie wai yi qie zhu jie, yi shou ju jie shi xin zeng shang gu, de zeng shang jie. yi shi tui zhi, bo luo ti mu cha jie wu you zhong de. yi ci di er yan, wu jie shi wei pin, shi jie shi zhong pin, ju jie shi shang pin. yi yi er tui, yi ke yi shang pin xin de wu jie, shi shang pin jie; zhong pin xin de shi jie, shi zhong pin jie; xia pin xin de ju jie, shi xia pin jie. yi shi yi gu, sui xin you shang zhong xia, de jie bu tong, wu ding xian ye. ruo qing he shang shou shi jie shi, he shang bu xian qian, yi de shi jie. ruo shou shi jie shi, he shang si zhe, ruo wen zhi si, shou jie bu de; ruo bu wen si, shou jie de jie. ruo bai si jie mo, shou jie he shang bu xian qian, bu de shou jie, yi seng shu bu man gu. ruo seng shu man, she wu he shang, yi de shou jie."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0159c08] Upāli (優波離 [you bo li]) again said to the Buddha (佛 [fu]): "Can an Upāsaka (優婆塞 [you po sai]) with the five precepts (五戒 [wu jie]) engage in trade?"

[0159c08] yōu bō lí fù bái fú yán: “wǔ jiè yōu pó sāi dé fàn mài bù?”

[0159c08] you bo li fu bai fu yan: "wu jie you po sai de fan mai bu?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0159c09] Answer: "Yes, they are allowed to engage in trade. But they must not engage in five types of occupations: First, they must not trade in livestock as a profession. If they own livestock and sell them directly, it is permitted, but they must not sell them to butchers. Second, they must not trade in bows, arrows, knives, or staffs as a profession. If they own them and sell them directly, it is permitted. Third, they must not engage in selling alcohol as a profession. If they own it, it is also permitted to sell it directly. Fourth, they must not press oil, because it kills many insects. This is the Indian custom (天竺法爾 [tian zhu fa er]). From Kapiśa (罽賓 [ji bin]) onwards, if there are no insects in hemp, pressing oil is not wrong. Fifth, they must not engage in the five major dyeing industries, because it kills many insects. The foreign dyeing methods such as rakta (洛沙 [luo sha]) kill many insects, therefore it is not permitted. It is said that the blue dyeing method in Qin (秦地 [qin de]) also kills many insects, and falls under the category of the five major dyes."

[0159c09] dá yuē: “dé tīng fàn mài. dàn bù dé zuò wǔ yè: yī bù dé fàn mài chù shēng, yǐ cǐ wèi yè. ruò zì yǒu chù shēng zhí mài zhě, tīng, dàn mò mài yǔ tú ér； èr zhě, bù dé fàn mài gōng jiàn dāo zhàng, yǐ cǐ wèi yè. ruò zì yǒu zhě zhí mài zhě, tīng； sān zhě, bù dé gū jiǔ wèi yè. ruò zì yǒu zhě, yì tīng zhí mài； sì zhě, bù dé yā yóu, duō shā chóng gù. tiān zhú fǎ ěr, jì bīn yǐ lái, má zhōng yī qiè ruò wú chóng chù, yā yóu wú guò； wǔ zhě, bù dé zuò wǔ dà sè rǎn yè, yǐ duō shā chóng gù. luò shā děng wài guó rǎn fǎ, duō shā zhū chóng, shì gù bù tīng. wèi qín de rǎn qīng fǎ yì duō shā chóng, duò wǔ dà rǎn shù.”

[0159c09] da yue: "de ting fan mai. dan bu de zuo wu ye: yi bu de fan mai chu sheng, yi ci wei ye. ruo zi you chu sheng zhi mai zhe, ting, dan mo mai yu tu er; er zhe, bu de fan mai gong jian dao zhang, yi ci wei ye. ruo zi you zhe zhi mai zhe, ting; san zhe, bu de gu jiu wei ye. ruo zi you zhe, yi ting zhi mai; si zhe, bu de ya you, duo sha chong gu. tian zhu fa er, ji bin yi lai, ma zhong yi qie ruo wu chong chu, ya you wu guo; wu zhe, bu de zuo wu da se ran ye, yi duo sha chong gu. luo sha deng wai guo ran fa, duo sha zhu chong, shi gu bu ting. wei qin de ran qing fa yi duo sha chong, duo wu da ran shu."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0159c18] Upāli (優波離 [you bo li]) again said to the Buddha (佛 [fu]): "The eight precepts of abstinence (八齋法 [ba zhai fa]) include not eating after noon, making it nine rules. Why is it named after eight things?"

[0159c18] yōu bō lí fù bái fú yán: “fū bā zhāi fǎ tōng guò zhōng bù shí, nǎi yǒu jiǔ fǎ, hé yǐ bā shì dé míng?”

[0159c18] you bo li fu bai fu yan: "fu ba zhai fa tong guo zhong bu shi, nai you jiu fa, he yi ba shi de ming?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0159c20] Answer: "The essence of the fasting precept (齋法 [zhai fa]) is not eating after noon, and the eight items assist in completing the fasting essence (齋體 [zhai ti]), supporting each other, thus called the eight-branched fasting precept (八支齋法 [ba zhi zhai fa]). Therefore, it is called the eight precepts of abstinence (八齋 [ba zhai]), not nine."

[0159c20] dá yuē: “zhāi fǎ guò zhōng bù shí wèi tǐ, bā shì zhù chéng zhāi tǐ, gòng xiāng zhī chí, míng bā zhī zhāi fǎ, shì gù yán bā zhāi, bù yún jiǔ yě.”

[0159c20] da yue: "zhai fa guo zhong bu shi wei ti, ba shi zhu cheng zhai ti, gong xiang zhi chi, ming ba zhi zhai fa, shi gu yan ba zhai, bu yun jiu ye."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0159c22] "If a person observes the eight precepts (八戒 [ba jie]), to which of the seven assemblies (七眾 [qi zhong]) do they belong?"

[0159c22] “ruò shòu bā jiè rén, yú qī zhòng wèi zài hé zhòng?”

[0159c22] "ruo shou ba jie ren, yu qi zhong wei zai he zhong?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0159c23] "Although they do not observe lifelong precepts, because they observe precepts for one day and one night, they should be called an Upāsaka (優婆塞 [you po sai]). Some say: 'If they are called an Upāsaka (優婆塞 [you po sai]), they do not have lifelong precepts; if they are not an Upāsaka (優婆塞 [you po sai]), they observe precepts for one day and one night. They are only called an 'intermediate person'.' This is stated in some sūtras (經 [jing])."

[0159c23] “suī bù shòu zhōng shēn jiè, yǐ yǒu yī rì yī yè jiè gù, yīng míng yōu pó sāi. yǒu yún: ‘ruò míng yōu pó sāi, wú zhōng shēn jiè； ruò fēi yōu pó sāi, yǒu yī rì yī yè jiè. dàn míng zhōng jiān rén.’ yǒu jīng shuō.”

[0159c23] "sui bu shou zhong shen jie, yi you yi ri yi ye jie gu, ying ming you po sai. you yun: 'ruo ming you po sai, wu zhong shen jie; ruo fei you po sai, you yi ri yi ye jie. dan ming zhong jian ren.' you jing shuo."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0159c26] Upāli (憂波離 [you bo li]) again said to the Buddha (佛 [fu]): "Are there Pratimokṣa precepts (波羅提木叉戒 [bo luo ti mu cha jie]) outside of the seven assemblies (七眾 [qi zhong])?"

[0159c26] yōu bō lí fù bái fú yán: “ruò qī zhòng wài, yǒu bō luó tí mù chā jiè bù?”

[0159c26] you bo li fu bai fu yan: "ruo qi zhong wai, you bo luo ti mu cha jie bu?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0159c27] Answer: "Yes, the eight precepts of abstinence (八齋戒 [ba zhai jie]) are. Based on this, if one observes the eight precepts of abstinence (八齋 [ba zhai]), one is not among the seven assemblies (七眾 [qi zhong]). When observing the eight precepts of abstinence (八齋法 [ba zhai fa]), one should say: 'I will not kill for one day and one night,' making the statement clear and decisive. Do not let it get confused with lifelong precepts."

[0159c27] dá yuē: “yǒu, bā zhāi jiè shì. yǐ shì yì tuī, ruò shòu bā zhāi, bù zài qī zhòng yě. shòu bā zhāi fǎ, yīng yán yī rì yī yè bù shā shēng, lìng yán yǔ jué jué. mò shǐ yǔ zhōng shēn jiè xiāng luàn yě.”

[0159c27] da yue: "you, ba zhai jie shi. yi shi yi tui, ruo shou ba zhai, bu zai qi zhong ye. shou ba zhai fa, ying yan yi ri yi ye bu sha sheng, ling yan yu jue jue. mo shi yu zhong shen jie xiang luan ye."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0160a01] Question: "When receiving the eight precepts (八戒 [ba jie]), can one receive them for two, three, or even ten days at once?"

[0160a01] wèn yuē: “shòu bā jiè fǎ, dé èr rì,, sān rì nǎi zhì shí rì yī shí shòu bù?”

[0160a01] wen yue: "shou ba jie fa, de er ri,, san ri nai zhi shi ri yi shi shou bu?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0160a02] Answer: "The Buddha (佛 [fu]) originally established the one-day-one-night precept, and the limit cannot be exceeded. If one has the strength to observe it for one day, after it passes, one can receive it again in sequence. In this way, one observes it according to one's strength, regardless of the number of days. Generally, the fasting precept (齋法 [zhai fa]) must be received from others. From whom should one receive it? From the five assemblies (五眾 [wu zhong]). Having received the eight precepts (八戒 [ba jie]), if one whips or beats sentient beings, the fast is not pure. Even if one does not whip or beat on that day, if one waits until the next day to whip or beat sentient beings, it is also not pure. In short: if one performs unseemly actions with body or speech, although one does not break the fast, there is no pure Dharma (法 [fa]); even if one's body and speech are pure, if one's mind arises with thoughts of greed (貪欲覺 [tan yu jue]), anger (瞋恚覺 [chen hui jue]), or harm (惱害覺 [nao hai jue]), the fast is also considered impure; if one's body, speech, and mind are pure, but one does not cultivate the six remembrances (六念 [liu nian]), the fast is also considered impure. After receiving the eight precepts (八戒 [ba jie]), diligently cultivating the six remembrances (六念 [liu nian]) is called a pure fast. A sūtra (經 [jing]) says: 'If one becomes a king of Jambudvīpa (閻浮提王 [yan fu ti wang]), having mastery over all the people, gold, silver, and treasures in Jambudvīpa (閻浮地 [yan fu de]). Although one has such merits, when divided into sixteen parts, the merits of a king of Jambudvīpa (閻浮提王 [yan fu ti wang]) are less than one part of the sixteen.' This refers to the ultimate pure eight precepts of abstinence (清淨八齋 [qing jing ba zhai]). If a person wishes to observe the eight precepts of abstinence (八齋 [ba zhai]), they first indulge in sensual pleasures, or make music, or greedily eat meat, or engage in various amusements. After indulging in such heedless activities, they then observe the fast. Regardless of whether it is before noon or after noon, they will not obtain the fast. If one originally had no intention to observe the fast, and engaged in various heedless activities, but later met a good spiritual friend (善知識 [shan zhi shi]) and immediately received the fast, regardless of whether it is before noon or after noon, one will obtain the fast. If one wishes to observe the fast, but is hindered by difficulties and lacks freedom, and after the difficulties are resolved, one observes the fast, regardless of whether it is before noon or after noon, one will obtain the fast."

[0160a02] dá yuē: “fú běn zhì yī rì yī yè jiè, bù dé guò xiàn. ruò yǒu lì néng shòu yī rì, guò yǐ, cì dì gèng shòu. rú shì suí lì duō shǎo, bù jì rì shù. fū shòu zhāi fǎ bì cóng tā rén biān shòu. yú hé rén shòu? wǔ zhòng biān shòu. jì shòu bā jiè, ruò biān dǎ zhòng shēng, zhāi bù qīng jìng. suī jí rì bù biān dǎ, ruò dài míng rì biān dǎ zhòng shēng, yì bù qīng jìng. yǐ yào ér yán: ruò shēn kǒu zuò bù wēi yí shì, suī bù pò zhāi, wú qīng jìng fǎ； shè shēn kǒu qīng jìng, ruò xīn qǐ tān yù jué,, chēn huì jué,, nǎo hài jué, yì míng zhāi bù qīng jìng； ruò shēn kǒu yì sān yè qīng jìng, ruò bù xiū liù niàn, yì míng zhāi bù qīng jìng. shòu bā jiè yǐ, jīng xiū liù niàn, shì míng zhāi qīng jìng. yǒu jīng shuō: ‘ruò zuò yán fú tí wáng, yú yán fú de zhōng yī qiè rén mín jīn yín cái bǎo, yú zhōng zì zài. suī yǒu rú shì gōng dé, fēn zuò shí liù fēn, yán fú tí wáng gōng dé, yú shí liù fēn zhōng bù jí yī fēn.’ suǒ wèi zuì hòu qīng jìng bā zhāi yě. ruò rén yù shòu bā zhāi, xiān zì qíng sè, huò zuò yīn lè, huò tān dàn ròu, zhǒng zhǒng xì xiào, rú shì děng fàng yì shì, zì xīn zuò yǐ, ér hòu shòu zhāi, bù wèn zhōng qián zhōng hòu, jǐn bù dé zhāi. ruò běn wú xīn shòu zhāi, ér zuò zhǒng zhǒng fàng yì shì, hòu yù shàn zhī shí, jí shòu zhāi zhě, bù wèn zhōng qián zhōng hòu, yī qiè dé zhāi. ruò yù shòu zhāi, ér yǐ shì nán zì ài, bù dé zì zài, shì nán jiě yǐ, ér shòu zhāi zhě, bù wèn zhōng qián zhōng hòu, yī qiè dé zhāi.”

[0160a02] da yue: "fu ben zhi yi ri yi ye jie, bu de guo xian. ruo you li neng shou yi ri, guo yi, ci di geng shou. ru shi sui li duo shao, bu ji ri shu. fu shou zhai fa bi cong ta ren bian shou. yu he ren shou? wu zhong bian shou. ji shou ba jie, ruo bian da zhong sheng, zhai bu qing jing. sui ji ri bu bian da, ruo dai ming ri bian da zhong sheng, yi bu qing jing. yi yao er yan: ruo shen kou zuo bu wei yi shi, sui bu po zhai, wu qing jing fa; she shen kou qing jing, ruo xin qi tan yu jue,, chen hui jue,, nao hai jue, yi ming zhai bu qing jing; ruo shen kou yi san ye qing jing, ruo bu xiu liu nian, yi ming zhai bu qing jing. shou ba jie yi, jing xiu liu nian, shi ming zhai qing jing. you jing shuo: 'ruo zuo yan fu ti wang, yu yan fu de zhong yi qie ren min jin yin cai bao, yu zhong zi zai. sui you ru shi gong de, fen zuo shi liu fen, yan fu ti wang gong de, yu shi liu fen zhong bu ji yi fen.' suo wei zui hou qing jing ba zhai ye. ruo ren yu shou ba zhai, xian zi qing se, huo zuo yin le, huo tan dan rou, zhong zhong xi xiao, ru shi deng fang yi shi, zi xin zuo yi, er hou shou zhai, bu wen zhong qian zhong hou, jin bu de zhai. ruo ben wu xin shou zhai, er zuo zhong zhong fang yi shi, hou yu shan zhi shi, ji shou zhai zhe, bu wen zhong qian zhong hou, yi qie de zhai. ruo yu shou zhai, er yi shi nan zi ai, bu de zi zai, shi nan jie yi, er shou zhai zhe, bu wen zhong qian zhong hou, yi qie de zhai."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0160a22] Question: "If one wishes to limit the observance to the daytime fast, and not the nighttime fast, does one obtain the eight precepts (八戒 [ba jie])? If one wishes to observe the nighttime fast, and not the daytime fast, does one obtain the eight precepts (八戒 [ba jie])?"

[0160a22] wèn yuē: “ruò yù xiàn shòu zhòu rì zhāi fǎ, bù shòu yè zhāi, dé bā jiè bù? ruò yù shòu yè zhāi, bù shòu zhòu zhāi, dé bā jiè bù?”

[0160a22] wen yue: "ruo yu xian shou zhou ri zhai fa, bu shou ye zhai, de ba jie bu? ruo yu shou ye zhai, bu shou zhou zhai, de ba jie bu?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0160a24] Answer: "No, one does not. The Buddha (佛 [fu]) originally allowed the observance of the one-day-one-night fast, which has a fixed limit and cannot be violated."

[0160a24] dá yuē: “bù dé. suǒ yǐ ěr zhě, fú běn tīng shòu yī rì yī yè zhāi fǎ, yǐ yǒu dìng xiàn, bù kě wéi yě.”

[0160a24] da yue: "bu de. suo yi er zhe, fu ben ting shou yi ri yi ye zhai fa, yi you ding xian, bu ke wei ye."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0160a25] Upāli (憂波離 [you bo li]) again said to the Buddha (佛 [fu]): "If not, as stated in the 'Leather' chapter (皮革 [pi ge]): 'Īrdībhikṣu (億耳 [yi er]) was in a wilderness area and saw various hungry ghosts suffering in different ways. Some received blessings during the day and suffered at night; some received blessings at night and suffered during the day. This was because, in their human lives, they observed precepts during the day and committed evil deeds at night; or they observed precepts at night and committed evil deeds during the day, which led to these differences.' What does this mean?"

[0160a25] yōu bō lí fù bái fú yán: “ruò bù dé zhě, rú 〈pí gé〉 zhōng shuō: ‘yì ěr zài kuàng yě chù, jiàn zhū è guǐ zhǒng zhǒng shòu zuì, huò zhòu shòu fú, yè zé shòu zuì； huò yè shòu fú, zhòu zé shòu zuì. suǒ yǐ ěr zhě, yǐ běn rén zhōng, zhòu shòu jiè fǎ, yè zuò è xíng； huò yè shòu jiè fǎ, zhòu zuò è xíng, shì yǐ bù tóng.’ cǐ yì yún hé?”

[0160a25] you bo li fu bai fu yan: "ruo bu de zhe, ru zhong shuo: 'yi er zai kuang ye chu, jian zhu e gui zhong zhong shou zui, huo zhou shou fu, ye ze shou zui; huo ye shou fu, zhou ze shou zui. suo yi er zhe, yi ben ren zhong, zhou shou jie fa, ye zuo e xing; huo ye shou jie fa, zhou zuo e xing, shi yi bu tong.' ci yi yun he?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0160b01] Answer: "All birth stories (本生因緣 [ben sheng yin yuan]) cannot be relied upon. What is said here is neither a sūtra (修多羅 [xiu duo luo]) nor Vinaya (毘尼 [pi ni]), so it cannot be a definitive truth. It is also said: 'This may have been Kātyāyana (迦旃延 [jia zhan yan]) creating this transformation to awaken Īrdībhikṣu's (億耳 [yi er]) mind, it is not a real event.' If one has received the fast and wishes to renounce it, one does not necessarily have to renounce it from the five assemblies (五眾 [wu zhong]). If one wishes to eat, one only needs to tell another person, and the fast is immediately renounced."

[0160b01] dá yuē: “fán shì běn shēng yīn yuán, bù kě yī yě. cǐ zhōng shuō zhě, fēi shì xiū duō luó, fēi shì pí ní, bù kě yǐ dìng shí yì yě. yòu yún: ‘cǐ huò shì jiā zhān yán yǐ dù yì ěr gù, zuò cǐ biàn huà gǎn wù qí xīn, fēi shì shí shì.’ ruò shòu zhāi yǐ, yù shě zhāi zhě, bù bì yào cóng wǔ zhòng ér shě. ruò yù shí shí, qù yǔ yī rén, zhāi jí shě yě.

[0160b01] da yue: "fan shi ben sheng yin yuan, bu ke yi ye. ci zhong shuo zhe, fei shi xiu duo luo, fei shi pi ni, bu ke yi ding shi yi ye. you yun: 'ci huo shi jia zhan yan yi du yi er gu, zuo ci bian hua gan wu qi xin, fei shi shi shi.' ruo shou zhai yi, yu she zhai zhe, bu bi yao cong wu zhong er she. ruo yu shi shi, qu yu yi ren, zhai ji she ye.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0160b06] "Generally, those who obtain the Pratimokṣa precepts (波羅提木叉戒 [bo luo ti mu cha jie]), in terms of the five destinies (五道 [wu dao]), only humans obtain precepts, the other four destinies do not. For example, devas, because they are deeply attached to pleasure, cannot obtain precepts. For example, once, Mahāmaudgalyāyana (大目揵連 [da mu qian lian]), because a disciple was ill, ascended to the Trāyastriṃśa Heaven (忉利天 [dao li tian]) to ask Jīvaka (耆婆 [qi po]). It so happened that the devas were entering the Garden of Delight (歡喜園 [huan xi yuan]). At that time, Maudgalyāyana (目連 [mu lian]) stood by the roadside, and none of the devas looked at him. Jīvaka (耆婆 [qi po]) arrived later, saw Maudgalyāyana (目連 [mu lian]), raised a hand, and drove straight past him. Maudgalyāyana (目連 [mu lian]) thought to himself: 'This person was my disciple in the human realm, but now that he enjoys heavenly bliss, he has completely lost his original mind.' He immediately used his divine power to stop the chariot. Jīvaka (耆婆 [qi po]) descended from the chariot and bowed at Maudgalyāyana's (目連 [mu lian]) feet. Maudgalyāyana (目連 [mu lian]) rebuked him for various reasons, and Jīvaka (耆婆 [qi po]) replied to Maudgalyāyana (目連 [mu lian]): 'Because I was your disciple in the human realm, I raised my hand to greet you. Have you seen any other devas do that? Being born in heaven, one is deeply attached to pleasure, and the mind is not free, that's why it is like this.' Maudgalyāyana (目連 [mu lian]) said to Jīvaka (耆婆 [qi po]): 'A disciple is ill, how should he be treated?' Jīvaka (耆婆 [qi po]) replied: 'The main thing is to fast.' Sometimes Maudgalyāyana (目連 [mu lian]) advised Śakra, king of devas (釋提桓因 [shi ti huan yin]): 'It is difficult to encounter a Buddha (佛 [fu]) in the world, why do you not frequently draw near and receive the True Dharma (正法 [zheng fa])?' Indra (帝釋 [di shi]), wishing to explain his meaning to Maudgalyāyana (目連 [mu lian]), sent a messenger to order a deva (天子 [tian zi]) to come. After calling him three times repeatedly, he still did not come. This deva (天子 [tian zi]) had only one wife and one musical performance. Because his mind was deeply entangled in desire, even though the heavenly king's (天王 [tian wang]) command was weighty, he could not detach himself. Later, having no choice, he came. Indra (帝釋 [di shi]) asked: 'Why were you like that?' He replied truthfully. Indra (帝釋 [di shi]) said to Maudgalyāyana (目連 [mu lian]): 'This deva (天子 [tian zi]) has only one heavenly maiden and one musical performance, and he entertains himself with them, unable to detach himself. How much more so for a heavenly king (天王 [tian wang]) with various palaces, countless heavenly maidens. Heavenly food naturally has a hundred flavors, and hundreds of thousands of musical performances to entertain oneself, forgetting the west when looking east. Although he knows that it is difficult to encounter a Buddha (佛 [fu]) in the world and difficult to hear the True Dharma (正法 [zheng fa]), he is bound by attachments to pleasure and is not free. What can be done?' Generally, when receiving precepts, one must have a courageous mind, make a firm vow, and then one obtains the precepts. Devas are deeply attached to pleasure, and their wholesome mental power is weak, how can they obtain precepts? Hungry ghosts are tormented by hunger and thirst, their bodies and minds burning; hell beings suffer immeasurable pain and various tortures, their minds clinging to suffering, unable to obtain precepts; among animals, due to karmic obstacles, they have no understanding and cannot receive precepts. Although various sūtras (經 [jing]) speak of dragons receiving the fasting precept (齋法 [zhai fa]), because of their wholesome minds, they receive the eight precepts (八戒 [ba jie]), and obtain the merits of a wholesome mind for one day and one night, but they do not obtain the precepts due to karmic obstacles. In terms of the four continents (四天下 [si tian xia]), only the people of the three continents (三天下 [san tian xia]): Jambudvīpa (閻浮提 [yan fu ti]), Aparagodānīya (拘耶尼 [ju ye ni]), Pūrvavideha (弗婆提 [fu po ti]), and the people on the intermediate sea islands of the three continents (三天下 [san tian xia]) can all obtain precepts. For example, in Aparagodānīya (拘耶尼 [ju ye ni]), the Buddha (佛 [fu]) sent Piṇḍola (賓頭盧 [bin tou lu]) there to perform great Buddha deeds (佛事 [fu shi]), and there were four assemblies (四部眾 [si bu zhong]). In the east, there were also bhikṣus (比丘 [bi qiu]) who performed Buddha deeds (佛事 [fu shi]) there. Only Uttarakuru (欝單越 [yu dan yue]) has no Buddha Dharma (佛法 [fu fa]) and cannot obtain precepts, due to karmic obstacles and ignorance, thus not receiving the sacred Dharma (聖法 [sheng fa]). There are four types of people: one, male; two, female; three, eunuchs (黃門 [huang men]); four, androgynous (二根 [er gen]). Among these four types of people, only males and females obtain precepts, the two types of people who do not obtain precepts are eunuchs (黃門 [huang men]) and androgynous (二根 [er gen]). Among males and females, those who kill their fathers, mothers, or Arhats (阿羅漢 [a luo han]), shed the Buddha's (佛 [fu]) blood, break the wheel of Dharma Saṅgha (壞法輪僧 [huai fa lun seng]), defile bhikṣuṇīs (比丘尼 [bi qiu ni]), are thieves who remain in the Saṅgha (賊住 [zei zhu]), or passengers who are not monks but pretend to be (越 [yue]), or those who lead others to cross (濟人 [ji ren]), or those who cut off their roots of goodness—such people cannot obtain precepts. When viewed broadly, those who are defiled by the Buddha Dharma (佛法 [fu fa]) are hardly worth mentioning. Whether devas, dragons, ghosts and spirits, or Uttarakuru (欝單越 [yu dan yue]), or non-males, androgynous (二根 [er gen]), and various sinful people, all can receive the three refuges (三歸 [san gui])."

[0160b06] “fán dé bō luó tí mù chā jiè zhě, yǐ wǔ dào ér yán, wéi rén dào dé jiè, yú sì dào bù dé. rú tiān dào yǐ zhe lè gù shēn zhòng, bù néng dé jiè. rú xī yī shí dà mù qián lián yǐ dì zi yǒu bìng, shàng dāo lì tiān, yǐ wèn qí pó. zhèng zhí zhū tiān rù huān xǐ yuán. ěr shí mù lián zài lù cè lì, yī qiè zhū tiān wú gù kàn zhě. qí pó hòu zhì, gù jiàn mù lián, xiàng jǔ yī shǒu, chéng chē zhí guò. mù lián zì niàn: ‘cǐ běn rén zhōng shì wǒ dì zi, jīn shòu tiān fú, yǐ zhe tiān lè, dōu shī běn xīn.’ jí yǐ shén lì zhì chē lìng zhù, qí pó xià chē lǐ mù lián zú, mù lián zhǒng zhǒng yīn yuán zé qí bù kě, qí pó dá mù lián yuē: ‘yǐ wǒ rén zhōng, wèi dà dé dì zi, shì gù jǔ shǒu wèn xùn. pō jiàn zhū tiān yǒu ěr zhě bù? shēng tiān yǐ zhe lè shēn, xīn bù dé zì zài, shì shǐ ěr ěr.’ mù lián yǔ qí pó yuē: ‘yǒu dì zi bìng, dāng yún hé zhì?’ qí pó dá yuē: ‘wéi yǐ duàn shí wèi běn.’ yǒu shí mù lián quàn shì tí huán yīn: ‘fú shì nán yù, hé bù shù shù qīn jìn, zī shòu zhèng fǎ?’ dì shì yù jiě mù lián yì gù, qiǎn shǐ chì yī tiān zi lìng lái. fǎn fù sān huàn, yóu gù bù lái. cǐ yī tiān zi wéi yǒu yī fù, yǒu yī jì lè, yǐ rǎn yù qíng shēn, suī fù tiān wáng mìng zhòng, bù néng zì gē. hòu bù huò yǐ ér lái, dì shì wèn yuē: ‘hé gù ěr yé?’ jí yǐ shí ér duì. dì shì bái mù lián yuē: ‘cǐ tiān zi wéi yǒu yī tiān nǚ,, yī jì lè, yǐ zì yú lè bù néng zì gē. kuàng zuò tiān wáng, zhǒng zhǒng gōng guān, wú shù tiān nǚ. tiān xū tuó shí zì rán bǎi wèi, bǎi qiān jì lè yǐ zì yú lè, shì dōng wàng xī. suī zhī fú shì nán yù, zhèng fǎ nán wén, ér yǐ rǎn lè chán fù, bù dé zì zài, zhī kě rú hé?’ fán shòu jiè fǎ, yǐ yǒng měng xīn, zì shì jué duàn, rán hòu dé jiè. zhū tiān zhe lè xīn duō, shàn xīn lì ruò, hé yóu dé jiè? è guǐ yǐ jī kě kǔ, shēn xīn shāo rán； de yù wú liàng kǔ nǎo, zhǒng zhǒng chǔ dú, xīn yì tòng zhe, wú yuán dé jiè； chù shēng zhōng yǐ yè zhàng gù, wú suǒ xiǎo zhī, wú shòu jiè fǎ. suī chù chù jīng zhōng shuō lóng shòu zhāi fǎ, yǐ shàn xīn gù, ér shòu bā jiè, yī rì yī yè dé shàn xīn gōng dé, bù dé jiè yě, yǐ yè zhàng gù. yǐ sì tiān xià ér yán, wéi sān tiān xià: yán fú tí,, jū yé ní,, fú pó tí, jí sān tiān xià zhōng jiān hǎi zhōu shàng rén, yī qiè dé jiè. rú jū yé ní, fú qiǎn bīn tóu lú, wǎng bǐ dà zuò fú shì, yǒu sì bù zhòng. dōng fāng yì yǒu bǐ qiū, zài bǐ yì zuò fú shì. wéi yǒu yù dān yuè wú yǒu fú fǎ, yì bù dé jiè, yǐ fú bào zhàng gù, bìng yú chī gù, bù shòu shèng fǎ. yǒu sì zhǒng rén: yī,, nán； èr,, nǚ； sān,, huáng mén； sì,, èr gēn. sì zhǒng rén zhōng, wéi nán nǚ dé jiè, èr zhǒng rén bù dé jiè, huáng mén,, èr gēn. rú nán nǚ zhōng, ruò shā fù,, mǔ,, ā luó hàn, chū fú shēn xuè, huài fǎ lún sēng, wū bǐ qiū ní, zéi zhù,, yuè,, jì rén, duàn shàn gēn——rú shì rén děng, jǐn bù dé jiè. dà ér guān zhī, shòu rǎn fú fǎ zhě, gài bù zú yán. ruò tiān,, ruò lóng guǐ shén,, ruò yù dān yuè,, ruò bù nán èr gēn, zhǒng zhǒng zuì rén, jǐn dé shòu sān guī yě.”

[0160b06] "fan de bo luo ti mu cha jie zhe, yi wu dao er yan, wei ren dao de jie, yu si dao bu de. ru tian dao yi zhe le gu shen zhong, bu neng de jie. ru xi yi shi da mu qian lian yi di zi you bing, shang dao li tian, yi wen qi po. zheng zhi zhu tian ru huan xi yuan. er shi mu lian zai lu ce li, yi qie zhu tian wu gu kan zhe. qi po hou zhi, gu jian mu lian, xiang ju yi shou, cheng che zhi guo. mu lian zi nian: 'ci ben ren zhong shi wo di zi, jin shou tian fu, yi zhe tian le, dou shi ben xin.' ji yi shen li zhi che ling zhu, qi po xia che li mu lian zu, mu lian zhong zhong yin yuan ze qi bu ke, qi po da mu lian yue: 'yi wo ren zhong, wei da de di zi, shi gu ju shou wen xun. po jian zhu tian you er zhe bu? sheng tian yi zhe le shen, xin bu de zi zai, shi shi er er.' mu lian yu qi po yue: 'you di zi bing, dang yun he zhi?' qi po da yue: 'wei yi duan shi wei ben.' you shi mu lian quan shi ti huan yin: 'fu shi nan yu, he bu shu shu qin jin, zi shou zheng fa?' di shi yu jie mu lian yi gu, qian shi chi yi tian zi ling lai. fan fu san huan, you gu bu lai. ci yi tian zi wei you yi fu, you yi ji le, yi ran yu qing shen, sui fu tian wang ming zhong, bu neng zi ge. hou bu huo yi er lai, di shi wen yue: 'he gu er ye?' ji yi shi er dui. di shi bai mu lian yue: 'ci tian zi wei you yi tian nu,, yi ji le, yi zi yu le bu neng zi ge. kuang zuo tian wang, zhong zhong gong guan, wu shu tian nu. tian xu tuo shi zi ran bai wei, bai qian ji le yi zi yu le, shi dong wang xi. sui zhi fu shi nan yu, zheng fa nan wen, er yi ran le chan fu, bu de zi zai, zhi ke ru he?' fan shou jie fa, yi yong meng xin, zi shi jue duan, ran hou de jie. zhu tian zhe le xin duo, shan xin li ruo, he you de jie? e gui yi ji ke ku, shen xin shao ran; de yu wu liang ku nao, zhong zhong chu du, xin yi tong zhe, wu yuan de jie; chu sheng zhong yi ye zhang gu, wu suo xiao zhi, wu shou jie fa. sui chu chu jing zhong shuo long shou zhai fa, yi shan xin gu, er shou ba jie, yi ri yi ye de shan xin gong de, bu de jie ye, yi ye zhang gu. yi si tian xia er yan, wei san tian xia: yan fu ti,, ju ye ni,, fu po ti, ji san tian xia zhong jian hai zhou shang ren, yi qie de jie. ru ju ye ni, fu qian bin tou lu, wang bi da zuo fu shi, you si bu zhong. dong fang yi you bi qiu, zai bi yi zuo fu shi. wei you yu dan yue wu you fu fa, yi bu de jie, yi fu bao zhang gu, bing yu chi gu, bu shou sheng fa. you si zhong ren: yi,, nan; er,, nu; san,, huang men; si,, er gen. si zhong ren zhong, wei nan nu de jie, er zhong ren bu de jie, huang men,, er gen. ru nan nu zhong, ruo sha fu,, mu,, a luo han, chu fu shen xue, huai fa lun seng, wu bi qiu ni, zei zhu,, yue,, ji ren, duan shan gen--ru shi ren deng, jin bu de jie. da er guan zhi, shou ran fu fa zhe, gai bu zu yan. ruo tian,, ruo long gui shen,, ruo yu dan yue,, ruo bu nan er gen, zhong zhong zui ren, jin de shou san gui ye."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0160c20] Question: "Are the precepts obtained by the Buddhas of the three periods (三世諸佛 [san shi zhu fu]) equal?"

[0160c20] wèn yuē: “sān shì zhū fú dé jiè děng bù?”

[0160c20] wen yue: "san shi zhu fu de jie deng bu?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0160c21] Answer: "No, they are not equal. Generally, one obtains precepts in relation to sentient beings and non-sentient beings. However, when one Buddha (佛 [fu]) appears in the world, he delivers countless asaṃkhyeya (無數阿僧祇 [wu shu a seng qi]) sentient beings into Nirvāṇa without remainder (無餘泥洹 [wu yu ni huan]), and after that Buddha (佛 [fu]) appears, none of these sentient beings can obtain precepts. Thus, the Buddhas (諸佛 [zhu fu]) who appear before and after each obtain precepts unequally. For example, Kāśyapa Buddha (迦葉佛 [jia ye fu]) delivered countless asaṃkhyeya (無數阿僧祇 [wu shu a seng qi]) sentient beings into Nirvāṇa without remainder (無餘泥洹 [wu yu ni huan]), and Kāśyapa Buddha (迦葉佛 [jia ye fu]) obtained precepts for all these sentient beings; Śākyamuni Buddha (釋迦文佛 [shi jia wen fu]) did not obtain precepts for any of these sentient beings. All Buddhas (諸佛 [zhu fu]) are equal in three things: one, equal in accumulated practices; two, equal in Dharmakāya (法身 [fa shen]); three, equal in delivering sentient beings. All Buddhas (諸佛 [zhu fu]) all practice the Bodhisattva path (菩薩行 [pu sa xing]) for three asaṃkhyeya kalpas (三阿僧祇劫 [san a seng qi jie]), and all fully possess the fivefold Dharmakāya (五分法身 [wu fen fa shen]), ten powers (十力 [shi li]), four fearlessnesses (四無所畏 [si wu suo wei]), and eighteen uncommon Dharmas (十八不共法 [shi ba bu gong fa]); all deliver countless asaṃkhyeya (無數阿僧祇 [wu shu a seng qi]) sentient beings into Nirvāṇa (泥洹 [ni huan])."

[0160c21] dá yuē: “bù děng. fán dé jiè zhě, yú zhòng shēng lèi,, fēi zhòng shēng lèi shàng dé jiè. ér yī fú chū shì, dù wú shù ā sēng qí zhòng shēng rù wú yú ní huán, ér hòu fú chū shì, yú cǐ zhòng shēng jǐn bù dé jiè. rú shì zhū fú, xiān hòu dé jiè, gè gè bù děng. rú jiā yè fú dù wú shù ā sēng qí zhòng shēng rù wú yú ní huán, ér jiā yè fú yú cǐ zhòng shēng jǐn jiē dé jiè； shì jiā wén fú yú cǐ zhòng shēng jǐn bù dé jiè. yī qiè zhū fú yǒu sān shì děng: yī,, jī xíng děng； èr,, fǎ shēn děng； sān,, dù zhòng shēng děng. yī qiè zhū fú jǐn sān ā sēng qí jié xiū pú sà xíng, jǐn jù zú wǔ fēn fǎ shēn,, shí lì,, sì wú suǒ wèi,, shí bā bù gòng fǎ； jǐn dù wú shù ā sēng qí zhòng shēng rù yú ní huán.”

[0160c21] da yue: "bu deng. fan de jie zhe, yu zhong sheng lei,, fei zhong sheng lei shang de jie. er yi fu chu shi, du wu shu a seng qi zhong sheng ru wu yu ni huan, er hou fu chu shi, yu ci zhong sheng jin bu de jie. ru shi zhu fu, xian hou de jie, ge ge bu deng. ru jia ye fu du wu shu a seng qi zhong sheng ru wu yu ni huan, er jia ye fu yu ci zhong sheng jin jie de jie; shi jia wen fu yu ci zhong sheng jin bu de jie. yi qie zhu fu you san shi deng: yi,, ji xing deng; er,, fa shen deng; san,, du zhong sheng deng. yi qie zhu fu jin san a seng qi jie xiu pu sa xing, jin ju zu wu fen fa shen,, shi li,, si wu suo wei,, shi ba bu gong fa; jin du wu shu a seng qi zhong sheng ru yu ni huan."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0161a02] Question: "The sūtra (經 [jing]) says: 'When one Buddha (佛 [fu]) appears in the world, he delivers ninety nayutas (那由他 [na you ta]) of sentient beings into Nirvāṇa (泥洹 [ni huan]).' Why is it said that there are countless asaṃkhyeya (無數阿僧祇 [wu shu a seng qi]) sentient beings?"

[0161a02] wèn yuē: “jīng shuō: ‘yī fú chū shì, dù jiǔ shí nà yóu tā zhòng shēng rù yú ní huán.’ hé yǐ yán wú shù ā sēng qí zhòng shēng yé?”

[0161a02] wen yue: "jing shuo: 'yi fu chu shi, du jiu shi na you ta zhong sheng ru yu ni huan.' he yi yan wu shu a seng qi zhong sheng ye?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0161a04] Answer: "This sūtra (經 [jing]) says: 'When one Buddha (佛 [fu]) appears in the world, he delivers ninety nayutas (那由他 [na you ta]) of sentient beings' only means that there are that many sentient beings who are delivered directly by the Buddha (佛 [fu]). However, sentient beings may be delivered directly by the Buddha (佛 [fu]), or by his disciples, or through the residual Dharma (遺法 [yi fa]). The ninety nayutas (那由他 [na you ta]) of sentient beings refer to those who are delivered directly by the Buddha (佛 [fu]). In general, countless asaṃkhyeya (無數阿僧祇 [wu shu a seng qi]) sentient beings enter Nirvāṇa without remainder (無餘泥洹 [wu yu ni huan]). The Buddhas of the three periods (三世諸佛 [san shi zhu fu]) are all equal in the three aspects, but they are unequal in obtaining precepts."

[0161a04] dá yuē: “cǐ jīng shuō: ‘yī fú chū shì, dù jiǔ shí nà yóu tā zhòng shēng’ zhě, dàn yún cóng fú dé dù zhě yǒu ěr suǒ zhòng shēng. ér zhòng shēng huò zì cóng fú dé dù, huò cóng dì zi, huò yí fǎ zhōng ér dé dù zhě. yán jiǔ shí nà yóu tā zhòng shēng zhě, zhí fú biān dé dù zhě. zǒng ér yán zhī, wú shù ā sēng qí zhòng shēng rù wú yú ní huán. sān shì zhū fú sān děng jǐn děng, ér dé jiè bù děng.”

[0161a04] da yue: "ci jing shuo: 'yi fu chu shi, du jiu shi na you ta zhong sheng' zhe, dan yun cong fu de du zhe you er suo zhong sheng. er zhong sheng huo zi cong fu de du, huo cong di zi, huo yi fa zhong er de du zhe. yan jiu shi na you ta zhong sheng zhe, zhi fu bian de du zhe. zong er yan zhi, wu shu a seng qi zhong sheng ru wu yu ni huan. san shi zhu fu san deng jin deng, er de jie bu deng."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0161a09] Question: "Regarding the evil precepts of livelihood (惡律儀戒 [e lu yi jie]), are they obtained concerning sentient beings and non-sentient beings? Can one completely obtain precepts or not?"

[0161a09] wèn yuē: “è lǜ yí jiè, zhòng shēng lèi,, fēi zhòng shēng lèi shàng dé yě, néng yǐ bù néng jǐn dé jiè bù?”

[0161a09] wen yue: "e lu yi jie, zhong sheng lei,, fei zhong sheng lei shang de ye, neng yi bu neng jin de jie bu?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0161a11] Answer: "One only obtains the evil precepts of livelihood (惡律儀戒 [e lu yi jie]) concerning sentient beings; one does not obtain evil precepts concerning non-sentient beings. Some say: 'One only obtains evil precepts concerning sentient beings that can be killed, not concerning sentient beings that cannot be killed.' Others say: 'One obtains evil precepts concerning both sentient beings that can be killed and those that cannot.' For example, a butcher who slaughters sheep always harbors a murderous mind, intending to kill sheep, without any limitations. Even if one is born as a human or deva, and does not kill now, if one is reborn as a sheep, there is a reason to fall into the sheep realm. Therefore, one obtains evil precepts concerning all sentient beings. The twelve evil precepts of livelihood (十二惡律儀 [shi er e lu yi]) are also like this. The twelve evil precepts of livelihood (十二惡律儀 [shi er e lu yi]) are: one, butcher; two, executioner; three, pig breeder; four, chicken breeder; five, fish catcher; six, hunter; seven, bird trapper; eight, snake catcher; nine, dragon charmer; ten, prison guard; eleven, thief; twelve, one who is regularly assigned by the king to catch thieves—these are the twelve people with evil precepts of livelihood (十二惡律儀人 [shi er e lu yi ren]). Occupations such as silkworm farming are also considered inseparable from the evil precepts of livelihood (惡律儀 [e lu yi]). The evil precepts of livelihood (惡律儀戒 [e lu yi jie]) are renounced in three ways: when one dies and their desire for craving is exhausted; when one receives the precepts of restraint (律儀戒 [lu yi jie]); and when one receives the three refuges (三歸 [san gui]). When one first recites, one immediately renounces the evil precepts; when one recites the second and third times, one immediately obtains the wholesome precepts."

[0161a11] dá yuē: “dàn yú zhòng shēng shàng dé è lǜ yí jiè, fēi zhòng shēng lèi shàng bù dé è jiè. yǒu yún: ‘dàn yú néng shā zhòng shēng shàng dé è jiè, bù kě shā zhòng shēng shàng bù dé è jiè.’ yòu yún: ‘kě shā,, bù kě shā zhòng shēng shàng jǐn dé è jiè.’ rú tú ér shā yáng, cháng huái shā xīn, zuò yì shā yáng, wú suǒ qí xiàn. shè zài rén tiān zhōng, jīn zhě bù shā, ér shòu shēng zhǎn zhuǎn, yǒu duò yáng zhōng lǐ, shì gù yú yī qiè zhòng shēng jǐn dé è jiè. shí èr è lǜ yí yì rú shì. shí èr è lǜ yí zhě: yī zhě, tú ér； èr zhě, kuí kuài； sān zhě, yǎng zhū； sì zhě, yǎng jī； wǔ zhě, bǔ yú； liù zhě, liè shī； qī zhě, wǎng niǎo； bā zhě, bǔ mǎng； jiǔ zhě, zhòu lóng； shí zhě, yù lì； shí yī zhě, zuò zéi； shí èr zhě, wáng jiā cháng chà bǔ zéi——shì wèi shí èr è lǜ yí rén. yǎng cán yè děng wèi jiē bù lí è lǜ yí. è lǜ yí jiè yǒu sān shí shě: sǐ zhě yù ài jǐn shí； shòu lǜ yí jiè shí； rú shòu sān guī shí. chū shǐ yī shuō, jí shě è jiè； dì èr dì sān shuō shí, jí dé shàn jiè.”

[0161a11] da yue: "dan yu zhong sheng shang de e lu yi jie, fei zhong sheng lei shang bu de e jie. you yun: 'dan yu neng sha zhong sheng shang de e jie, bu ke sha zhong sheng shang bu de e jie.' you yun: 'ke sha,, bu ke sha zhong sheng shang jin de e jie.' ru tu er sha yang, chang huai sha xin, zuo yi sha yang, wu suo qi xian. she zai ren tian zhong, jin zhe bu sha, er shou sheng zhan zhuan, you duo yang zhong li, shi gu yu yi qie zhong sheng jin de e jie. shi er e lu yi yi ru shi. shi er e lu yi zhe: yi zhe, tu er; er zhe, kui kuai; san zhe, yang zhu; si zhe, yang ji; wu zhe, bu yu; liu zhe, lie shi; qi zhe, wang niao; ba zhe, bu mang; jiu zhe, zhou long; shi zhe, yu li; shi yi zhe, zuo zei; shi er zhe, wang jia chang cha bu zei--shi wei shi er e lu yi ren. yang can ye deng wei jie bu li e lu yi. e lu yi jie you san shi she: si zhe yu ai jin shi; shou lu yi jie shi; ru shou san gui shi. chu shi yi shuo, ji she e jie; di er di san shuo shi, ji de shan jie."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0161a25] "When a person commits evil precepts, when do they renounce wholesome precepts and obtain evil precepts?"

[0161a25] “rén zuò è jiè shí, hé shí shě shàn jiè,, dé è jiè yé?”

[0161a25] "ren zuo e jie shi, he shi she shan jie,, de e jie ye?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0161a26] Answer: "Some say: 'When one says: "I will be a butcher," one immediately renounces wholesome precepts; when one says for the second and third time: "I will be a butcher," one immediately obtains evil precepts.' It is also said: 'Whenever one renounces wholesome precepts, one immediately obtains evil precepts. If a person with wholesome precepts has not vowed to become a butcher, but only out of greed for gain, collaborates with a butcher in killing, at that time, it is considered a violation of wholesome precepts. To seek to renounce wholesome precepts and obtain evil precepts, one must vow to become a butcher to obtain evil precepts.' If one receives evil precepts, one obtains them by self-vowing, not from others. If one wishes to receive the evil precepts of livelihood (惡律儀戒 [e lu yi jie]) for one day, two days, up to ten days, one year, or two years, one obtains them according to the duration of one's vow, as one wishes. The reason is that these evil Dharmas (法 [fa]) follow the stream of birth and death, and have no meaning of advancement, therefore they are obtained immediately according to the situation, unlike the wholesome precepts of restraint (善律儀戒 [shan lu yi jie])."

The Sutra on the Requital of the Buddha's Kindness, Volume 6

[0161a26] dá yuē: “yī shuō yán: ‘wǒ zuò tú ér.’ jí shě shàn jiè； dì èr dì sān shuō: ‘wǒ zuò tú ér.’ jí dé è jiè. yòu yún: ‘suí hé shí shě shàn jiè, jí dé è jiè. ruò shàn jiè rén wèi zì shì zuò tú ér, dàn yǐ tān lì gòng tú ér zuò shā hài shì, ěr shí míng fàn shàn jiè. qiú shě shàn jiè, qiú dé è jiè, bì zì shì zuò tú ér ér dé è jiè.’ ruò shòu è jiè, zì shì biàn dé, bù cóng tā shòu. ruò yù shòu yī rì,, èr rì, nǎi zhì shí rì,, yī nián,, èr nián è lǜ yí jiè, suí shì xīn jiǔ jìn, suí yì jí dé. suǒ yǐ ěr zhě, yǐ shì è fǎ shùn shēng sǐ liú, wú shèng jìn yì, shì gù suí shì jí dé, bù tóng shàn lǜ yí jiè.”

dà fāng biàn fú bào ēn jīng juǎn dì liù

[0161a26] da yue: "yi shuo yan: 'wo zuo tu er.' ji she shan jie; di er di san shuo: 'wo zuo tu er.' ji de e jie. you yun: 'sui he shi she shan jie, ji de e jie. ruo shan jie ren wei zi shi zuo tu er, dan yi tan li gong tu er zuo sha hai shi, er shi ming fan shan jie. qiu she shan jie, qiu de e jie, bi zi shi zuo tu er er de e jie.' ruo shou e jie, zi shi bian de, bu cong ta shou. ruo yu shou yi ri,, er ri, nai zhi shi ri,, yi nian,, er nian e lu yi jie, sui shi xin jiu jin, sui yi ji de. suo yi er zhe, yi shi e fa shun sheng si liu, wu sheng jin yi, shi gu sui shi ji de, bu tong shan lu yi jie."

da fang bian fu bao en jing juan di liu