四分律刪繁補闕行事鈔 2.38

2.38

Third, briefly explaining the names and meanings. According to the Sanskrit texts, three names are fully established: First, vinaya (also called pinaye or pinaye), which is translated here as "lü" (regulation/rule). In the eighteen dharmas of the Dharmaguptaka Vinaya, the two names vinaya and lü do not appear together; furthermore, in the Ekottarika-āgama there are seven kinds of lü, referring to the seven vinayas. Some translate it as "cessation/extinction," naming it from its function, but this is ultimately not the proper translation. Therefore, translating it as "lü" constitutes the proper meaning. Second, śīla, which is translated here as "jie" (precepts); as explained in the six pāramitās, this can be understood through excellent proof. Third, prātimokṣa, which is translated here as "liberation in each and every case." Showing the sequence of these three reflects the beginning and end of a single period of teaching: vinaya is based on the teaching, and teaching does not arise in isolation, for it necessarily expounds the characteristics of practice, and precepts are established through it; precepts are not an empty cause and necessarily attain a result, and therefore liberation and cutting off fetters are at the very end. Next, explaining their meanings: First, lü means norm/law. It refers to the norms concerning offenses and non-offenses, light and grave, and so forth; all are clarified by the vinaya, which is the expounding of the teaching. Question: The other two baskets also clarify norms of practice; why do they not take this name? Answer: The Mahāprajñāpāramitopadeśa says that what the other baskets expound focuses on meditative absorption and wisdom; here, it is proclaimed that precept practice is the causal foundation of myriad goods. Therefore, taking the name of norm/law first leads to the generation of the latter two. The reason for putting lü first is that the five assemblies of renunciants are different from worldly people in appearance and dress, showing that their internal norms are also different. Tīrthikas and worldly people might mistakenly appear similar to the traces of sages without any way to distinguish them, but they are subtly distinguished through the norm. Therefore, the name of lü was first promulgated to make known the norm. The rest is as commonly explained. Second, the meaning of śīla: as stated in the Saṃyuktābhidharmahṛdaya, its category extends to the entire dharma realm, as will be explained at length later. The Mahāprajñāpāramitopadeśa says: "Precept (śīla), in the language of Qin, means 'natural goodness'." Also, the Upāsaka-śīla Sūtra says: "Precept means restraint, restraining unwholesome phenomena." Some also say it means "narrow and confined," its nature not tolerating evil; or it means "cool and refreshing," warding off the fever of defilements; or it is called "superior," because it enables ascent to heaven and attainment of the unsurpassed path. These merely establish the name according to its function. Or it is distinguished according to the mind, as the sūtra says, "it is training," training to subdue the mind, and so forth. Or it is explained in terms of its essence, namely manifest and non-manifest precepts, as the Saṃyuktābhidharmahṛdaya says: "The prātimokṣa subduing, because its essence is good, is neither unwholesome nor indeterminate." From this the proper meaning is clarified: precept means "nature"; nature extends to both wholesome and unwholesome, and thus unwholesome discipline also encompasses its category comprehensively, and is therefore called non-discipline (asaṃvara). If the name is established in this way, precept corresponds to "prohibition." Unwholesome phenomena prohibiting the good is named lü (regulation); taking pleasure in killing living beings and acting in accordance with this norm is named yí (deportment/discipline). In the case of wholesome discipline (saṃvara), the opposite interpretation applies. This is establishing the name of precept according to the teaching. Furthermore, the Vinaya says: "Mokṣa means precept;" this is naming the cause after the fruit. Third, the meaning of liberation: showing the name from a proximate perspective, it refers to the fractional result. That is, the seven wrongs of body and speech involve more than one condition for transgression; guarding against each of them brings liberation according to each characteristic. Taking the virtue of precepts from a distant perspective, one achieves sagehood by relying on the precepts; looking forward to severing entanglements, it comes from honoring the root of the precepts. Therefore, the Vinaya says: "Removing fetters without hindrance, bonds and attachments are hereby untied." The rest is as explained below.