四分比丘戒本疏 1.13

1.13

次釋五偈損益殊分者，文分為二：初有三偈，顯持即得最勝生道，若破便失斯益。次有兩偈，若持即得決定勝道，若破便失斯益。先釋前文，又分為二：初之兩偈顯得勝生及得定生，次有一偈顯破戒死必懷憂懼。前文分二：初明喻合、次舉益勸。喻中約事，如人毀足。合中約法，合於毀戒。次舉益勸。若天若人皆是勝生，於五趣中此最勝，故就中分別。欲界人天單名勝生，色無色天名為勝生亦名定生，如文易解。次釋一偈破戒死者，喻中約事憂悔昔時鎋軸不罕，合中約法合於先時毀破禁戒。若毀重戒喻同折軸，若毀輕戒喻同失鎋，於臨終時嶮趣相現方懷恐懼。故《涅槃》十一云「何等名為破戒死？毀犯去來現在諸佛所制禁戒，是名破戒死。」次釋兩偈決定勝道有違有順。初偈為顯聖道加行，次偈為顯聖道自體。聖道斷惑，決定不可還為凡夫，故名決定勝道也。先釋初偈，喻中約事鏡觀好醜，合中約法合說戒相以曉全毀。全即生喜，喜故身安，安故受樂，樂故得定，即是順於聖道加行。毀即生憂，憂故發生身心熱惱，正違聖道也。次釋聖道體者，喻中約事勇怯進退，合中約法淨穢安畏。若能永斷破戒煩惱名為勇進，即是淨安，安謂寂滅涅槃安樂。若不能斷破戒煩惱名為怯退，即是穢畏。畏謂極長三途恐畏。次釋二偈偏明勝德者，文二：初一偈半正明勝德，次半偈依勝制說。先釋前文，喻中約事四最不同，合中約法總合四最。「世間王為最」者，勢力大故。「眾流海為最」者，悉容納故。「眾星月為最」者，清涼勝故。「眾聖佛為最」者，德無量故。次釋法合。「一切眾律中」者，律有三種，謂別解脫、靜慮、無漏名為一切。一切律中戒經為最，三學居初，生餘學故。最含四義：一者勢摧破戒、二者納恒沙德。以持戒人身器清淨，是故容納世出世間種種功德。三者樂如清涼、四者戒德無量。次釋半偈依勝制說者，由具如前四種最勝，是故如來依此立制令半月說。若時久延便令廢忌、若時更促事恐煩勞，故唯半月半月而說。

Next, explaining the five verses distinguishing benefits from losses: the text is divided into two: first, there are three verses showing that upholding [the precepts] brings the path to the most superior rebirth, while breaking them forfeits this benefit. Next, there are two verses showing that upholding them brings the path to definitive excellence, while breaking them forfeits this benefit. First, explaining the preceding text: it is further divided into two: the first two verses show the attainment of superior rebirth and the attainment of meditative rebirth; the next single verse shows that dying with broken precepts necessarily entails anxiety and dread. The preceding text is divided into two: first, clarifying the simile and its application; next, citing the benefits to encourage. In the simile, in terms of facts, it is like a person whose feet are ruined. In the application, in terms of Dharma, it corresponds to ruining the precepts. Next, citing the benefits to encourage: whether gods or humans, all are superior rebirths; among the five destinies, these are the most superior, so distinctions are made within them. Humans and gods of the desire realm are simply called superior rebirth, while the gods of the form and formless realms are called superior rebirth and also called meditative rebirth, as is easy to understand from the text. Next, explaining the single verse on dying with broken precepts: in the simile, in terms of facts, it is the distress and regret over previously having linchpins and axles that were not sturdy; in the application, in terms of Dharma, it corresponds to previously violating and breaking the prohibitive precepts. If one violates a grave precept, the simile is like breaking an axle; if one violates a minor precept, the simile is like losing a linchpin; at the time of death, when the signs of the perilous destinies appear, one then harbors dread. Hence the *Mahāparinirvāṇa-sūtra*, fascicle eleven, says: "What is called dying with broken precepts? Violating and transgressing the prohibitive precepts enacted by the Buddhas of the past, future, and present—this is called dying with broken precepts." Next, explaining the two verses on the path to definitive excellence having opposition and conformity: the first verse shows the preparatory practice for the noble path; the next verse shows the intrinsic nature of the noble path. The noble path cuts off afflictions, definitively preventing one from returning to being an ordinary person; therefore it is called the path to definitive excellence. First, explaining the first verse: in the simile, in terms of facts, it is viewing beauty and ugliness in a mirror; in the application, in terms of Dharma, it corresponds to reciting the characteristics of the precepts to understand wholeness and breach. Wholeness gives rise to joy; because of joy, the body is at ease; because of ease, one experiences pleasure; because of pleasure, one attains samādhi—this directly conforms to the preparatory practice for the noble path. Breach gives rise to grief; because of grief, burning torment of body and mind arises, directly opposing the noble path. Next, explaining the nature of the noble path: in the simile, in terms of facts, it is the advance and retreat of the brave and cowardly; in the application, in terms of Dharma, it is purity and defilement, ease and fear. If one can forever cut off the afflictions of breaking precepts, it is called brave advance, which is purity and ease; ease means the peace and bliss of tranquil nirvāṇa. If one cannot cut off the afflictions of breaking precepts, it is called cowardly retreat, which is defilement and fear; fear means the exceedingly prolonged terrors of the three bad destinies. Next, explaining the two verses specifically clarifying superior virtues: the text has two parts: the first verse and a half directly clarify the superior virtues; the next half-verse establishes the recitation based on superiority. First, explaining the preceding text: in the simile, in terms of facts, there are four different supreme things; in the application, in terms of Dharma, it unites all four supreme things. "In the world the king is supreme" because his power and authority are great. "Among all streams the ocean is supreme" because it accommodates all. "Among all stars the moon is supreme" because its cool radiance is superior. "Among all sages the Buddha is supreme" because his virtues are immeasurable. Next, explaining the application to Dharma: regarding "Among all vinayas": vinaya is of three kinds, namely the prātimokṣa, the dhyāna, and the outflow-free, which are called all [vinayas]. Among all vinayas, the prātimokṣa text is supreme, being first among the three trainings, as it gives rise to the remaining trainings. Supreme contains four meanings: first, its power crushes the breaking of precepts; second, it accommodates virtues numerous as the sands of the Ganges. Because the person who upholds the precepts is pure as a vessel, they accommodate all worldly and supramundane virtues. Third, its bliss is like cool radiance; fourth, the virtues of the precepts are immeasurable. Next, explaining the half-verse establishing the recitation based on superiority: because it possesses the four kinds of superiority as above, the Tathāgata based upon this established the regulation enjoining recitation every half-month. If the interval were too prolonged, it would lead to neglect; if the interval were more hurried, it is feared the matter would be troublesome; therefore it is recited only half-month by half-month.