大方便佛報恩經 6.81

6.81

答：「禪戒勝。有云：『波羅提木叉戒。所以爾者，若佛出世，得有此戒；禪戒、無漏戒，一切時有。於一切眾生非眾生類得波羅提木叉戒，禪、無漏戒但於眾生上得。於一切眾生上慈心得波羅提木叉戒，禪、無漏戒不以慈心得。夫能維持佛法，有於七眾，在於世間，三乘道果相續不斷，盡以波羅提木叉為根本，禪、無漏戒不爾，是故於三界中最尊殊勝。』初受戒時，白四羯磨已，戒已成就。始一念戒色名業，亦名業道。第二念已後生戒色，但是業非業道。所以爾者，初一念戒色，思願滿足，以通思故，名思業道；以前戒為因故，後戒色任運自生，是故但名業，非業道。初一念戒，有教無教；後次第生戒，但有無教、無有有教。初一念戒，亦名為戒，亦名善行，亦名律儀；後次續生戒，亦有此義。」

He replied, “The dhyāna-born precepts are superior. Yet some say: ‘The prātimokṣa precepts [are superior]. Why is this? Only if a Buddha appears in the world can these precepts exist, whereas dhyāna-born precepts and outflow-free precepts exist at all times. The prātimokṣa precepts are obtained with respect to all sentient beings and non-sentient classes, whereas dhyāna-born and outflow-free precepts are obtained only with respect to sentient beings. The prātimokṣa precepts are obtained through a mind of loving-kindness toward all sentient beings, whereas dhyāna-born and outflow-free precepts are not obtained through a mind of loving-kindness. That which can maintain the Buddha's Dharma, sustain the seven assemblies in the world, and cause the fruit of the path of the three vehicles to continue without interruption, completely takes the prātimokṣa as its foundation, whereas the dhyāna-born and outflow-free precepts do not; therefore, among the three realms, they are the most venerable and supreme.’ When first receiving the precepts, after the fourfold karmavācanā is completed, the precepts are accomplished. The precept-matter of the very first thought-moment is called action (karma), and it is also called the path of action (karmapatha). The precept-matter produced from the second thought-moment onward is only action, not the path of action. Why is this? In the precept-matter of the first thought-moment, volition and aspiration are fulfilled, and because it is connected with volition, it is called the path of volitional action; because the preceding precept serves as the cause, the subsequent precept-matter arises spontaneously on its own, and therefore it is called only action, not the path of action. The precept of the first thought-moment has informative [matter] (vijñapti) and uninformative [matter] (avijñapti); the precepts that subsequently arise in succession have only uninformative [matter] and no informative [matter]. The precept of the first thought-moment is called a precept, called wholesome conduct, and called restraint (saṃvara); the precepts that subsequently arise in succession also have this meaning.”