四分律刪繁補闕行事鈔 1.380

1.380

次令發戒。應語言，當發上品心，得上品戒；若下品心者，乃至羅漢，戒是下品。《毘跋律》曰：發心我今求道，當教一切眾生，眾生皆惜壽命。以此事受，是下品耎心，雖得佛戒，猶非上勝。餘二就義明之：云何中品？若言我今正心向道，解眾生疑，我為一切作津梁，亦能自利，復利他人，受持正戒。云何上品？若言，我今發心受戒，為成三聚戒故，趣三解脫門，正求泥洹果；又以此法，引導眾生，令至涅槃，令法久住。如此發心，尚是邪想；況不發者，定無尊尚。《智論》云：凡夫始學，邪心中語；那含果人，慢心中語；羅漢果者，名字語也。如此自知心之分齊，得佛淨戒亦有分齊。故文云：佛子亦如是，勤求禁戒本等。問：此教宗是何乘？而發大乘志耶？答：此四分宗，義當大乘。《戒本》文云：若有為自身，欲求於佛道，當尊重正戒，及迴施眾生共成佛道。律中多有誠例。光師亦判入大乘律限。如是發戒緣境，及心有增上；此之二途，必受前時，智者提授；使心心相續，見境明淨；不得臨時方言發心。若約臨時師授，法相尚自虛浮，豈能令受者得上品耶？或全不發，豈非大事。

Next, causing them to generate the precepts. One should address them and say: You must generate a superior mind, and you will obtain the superior precepts; if you have an inferior mind, even up to an arhat, the precepts are inferior. The *Vibhāṣā-vinaya says: 'Generating the thought: "Now I seek the path and shall teach all sentient beings; all sentient beings cherish their life." Receiving it on account of this matter is an inferior, weak mind; though one obtains the Buddha's precepts, they are still not superior.' The remaining two are explained according to the principle: What is the middling grade? If one says: 'Now I set my mind upright toward the path to resolve the doubts of sentient beings; I shall be a bridge for all, able both to benefit myself and to benefit others, receiving and maintaining the correct precepts.' What is the superior grade? If one says: 'Now I resolve to receive the precepts to fulfill the three clusters of precepts, to head toward the three gates of liberation, directly seeking the fruit of nirvāṇa; and furthermore, by means of this Dharma, to guide sentient beings, causing them to reach nirvāṇa, and causing the Dharma to abide long.' Making an aspiration such as this is still a distorted conception; how much more so for one who generates no aspiration at all—it certainly has nothing venerable about it. The Mahāprajñāpāramitā-śāstra states: 'A common person beginning to train speaks from a distorted mind; a person who has attained the fruit of the anāgāmin speaks from a mind of conceit; one who has attained the fruit of the arhat speaks with nominal designations.' In this way, when one understands the limits of one's own mind, one's attainment of the Buddha's pure precepts will likewise have its measure. Therefore the text says: 'A child of the Buddha is also like this, diligently seeking the root of the prohibitive precepts,' and so forth. Question: What vehicle does this doctrinal tenet belong to, that one generates the aspiration of the Mahāyāna? Answer: The principle of this Dharmaguptaka tenet corresponds to the Mahāyāna. The Prātimokṣa text states: 'If someone, for his own sake, desires to seek the Buddha path, he should honor the correct precepts and transfer them to sentient beings to realize the Buddha path together.' In the Vinaya there are many clear precedents. Master Guang also judged it as entering the scope of Mahāyāna Vinaya. Such are the conditions and objects that give rise to the precepts, and the superiority of the mind; these two paths must be taught and transmitted beforehand by a wise person, causing mind to succeed mind continuously, seeing the objects clearly and purely; one must not wait until the occasion arrives to speak of generating the aspiration. If it is only taught by the master when the occasion arrives, the dharmic marks themselves will still be flimsy and insubstantial; how could it cause the recipient to attain the superior grade? Or they might completely fail to generate it, and would that not be a matter of grave consequence?