四分比丘戒本疏 1.5

1.5

第二、別斷此經者，四門分別：一教所為機、二說聽功益、三藏乘所攝、四宗體不同。第一、教所為機者，若望通論，戒經但為大僧大尼，大僧尼中普為三乘及人天行，以戒正感人天樂果。是故律云「持戒生二道，天上及人中；破戒墮二道，地獄畜生中。」於三乘中，二乘必因戒學滿足方修定慧，大乘三聚律儀是一。故《華嚴》云「戒是無上菩提本，應當具足持淨戒。若能具足持淨戒，一切如來所讚歎。」《涅槃經》說「菩薩護持突吉羅罪如護浮囊。」故知通為五乘人也。若其局據緣起辨者，說戒揵度云「爾時世尊在閑靜處思惟作是念：『我與諸比丘結戒說波羅提木叉。中有信心新受戒比丘未得聞戒，彼不能知云何學戒。我今寧可聽諸比丘集在一處說波羅提木叉戒。』爾時世尊從靜處出，遂以此緣集諸比丘，制令半月和合同說。」廣如律辨。

Second, as for specifically analyzing this text, it is differentiated into four gates: first, the capacities for which the teaching was intended; second, the benefits of expounding and listening to it; third, the piṭaka and vehicle under which it is subsumed; fourth, the distinction of its central theme and essence. First, regarding the capacities for which the teaching was intended: broadly speaking, the prātimokṣa sūtra is only for bhikṣus and bhikṣuṇīs; among bhikṣus and bhikṣuṇīs, it is universally for the practice of the three vehicles as well as humans and devas, because moral discipline properly brings about the pleasurable fruits of humans and devas. Hence the Vinaya states: 'Upholding moral discipline brings birth in two paths: heaven and among humans; breaking moral discipline brings fall into two paths: hell and among animals.' Among the three vehicles, those of the two vehicles must depend on the perfection of the training in higher moral discipline before they can cultivate samādhi and prajñā, and for the Mahāyāna, the threefold pure precepts include it. Hence the Avataṃsaka states: 'Moral discipline is the root of unexcelled bodhi; one should completely uphold pure moral discipline. If one can completely uphold pure moral discipline, all the Tathāgatas will praise him.' The Nirvāṇa Sūtra says: 'A bodhisattva protects a duṣkṛta offence just as he protects a swimming float.' Thus we know it is universally for people of the five vehicles. If differentiated strictly according to its origin, the Khandhaka on the Recitation of the Prātimokṣa says: 'At that time, the World-Honoured One was in a quiet place, reflecting and thinking: "I instituted the precepts and recite the prātimokṣa with the bhikṣus. Among them are faithful newly ordained bhikṣus who have not yet heard the precepts and do not know how to train in the precepts. May I now allow the bhikṣus to assemble in one place to recite the prātimokṣa precepts." At that time, the World-Honoured One emerged from the quiet place, assembled the bhikṣus on this account, and instituted that they should harmoniously assemble and recite it together every half-month.' This is explained at length in the Vinaya.