四分比丘戒本疏 1.9

1.9

第四、宗體不同者，先宗、後體。且明宗者，此經全收律藏為宗，不同《法華》、《涅槃》等經一藏之中曲別分宗，是故此以善說毘奈耶以之為宗。言善說者，謂佛善說，簡諸外道以不善說制鷄戒等。毘奈耶者，翻為調伏。世親《攝論》第一卷云「調者和御，伏者制滅。調和控御身語七惡，制伏除滅諸惡行故。」次辨體者，《瑜伽》八十一云「謂契經體略有二種：一文、二義。文是所依，義是能依，如是二種總名一切所知境界。」今此經文所詮之義，其唯五篇。准《僧祇律》名為五篇，上代相承共傳此名。若依《四分》名為五犯，必招苦罰名之為犯。亦名五犯聚，一一篇內各集多犯故名犯聚。或名五種制。制有二義：一由佛語稱法而制、二由自行能有制防。且五篇者，一大僧四波羅夷、尼八波羅夷合為初篇，二大僧十三僧殘、尼十七僧殘合為第二篇，三大僧三十尼薩耆波逸提及九十波逸提合一百二十、戒尼三十尼薩耆波逸提及一百七十八波逸提合二百八戒，僧尼總計三百二十八戒為第三篇。四大僧四波羅提提舍尼、比丘尼八波羅提提舍尼合為第四篇。五大僧百眾學及七滅諍、尼但百眾學亦或有七滅諍合為第五篇。總計大僧有二百五十戒，尼除七滅諍合三百四十一，若并七滅即當三百四十八戒，並是正宗所詮義體。其二、不定防過由緒，未有正罪故不入篇，至文當釋。

Fourth, as for the distinction of its central theme and essence: first the theme, then the essence. To explain the theme first: this text completely takes the Vinaya Piṭaka as its theme, unlike sūtras such as the Lotus and the Nirvāṇa which make particular thematic divisions within a single piṭaka; therefore, this text takes the well-expounded vinaya as its theme. 'Well-expounded' means well-expounded by the Buddha, distinguishing it from non-Buddhists who, through improper exposition, instituted the chicken precept and the like. 'Vinaya' translates as subjugation (tiaofu). Vasubandhu's Mahāyānasaṃgraha-bhāṣya, fascicle one, states: ''Tiao' means harmonizing and driving; 'fu' means checking and destroying. It is because it harmonizes and reins in the seven evils of body and speech, and checks and eradicates all evil deeds.' Next, to distinguish the essence: Yogācārabhūmi, chapter eighty-one, states: 'The essence of a sūtra has briefly two kinds: first, text; second, meaning. Text is that on which it relies, and meaning is that which relies on it; these two together are called the sphere of all knowables.' Now the meaning expounded by this sūtra text consists solely of the five categories of offences. According to the Mahāsāṃghika-vinaya, they are called the five categories of offences (wupian), a name handed down together by previous generations. If according to the Dharmaguptaka, they are called the five transgressions (wufan); because they inevitably incur painful punishment, they are called transgressions. They are also called the five classes of transgressions (wufanju), because within each category, many transgressions are gathered together, hence called classes of transgressions. Or they are called the five kinds of regulations (wuzhong zhi). 'Regulations' has two meanings: first, instituted by the Buddha's words in accordance with the Dharma; second, by one's own practice, having the ability to regulate and guard against [faults]. As for the five categories of offences: first, the four pārājikas of the bhikṣus and the eight pārājikas of the bhikṣuṇīs are combined as the first category; second, the thirteen saṃghāvaśeṣas of the bhikṣus and the seventeen saṃghāvaśeṣas of the bhikṣuṇīs are combined as the second category; third, the thirty niḥsargika-prāyaścittikas and ninety prāyaścittikas of the bhikṣus, totaling one hundred and twenty, and the thirty niḥsargika-prāyaścittikas and one hundred and seventy-eight prāyaścittikas of the bhikṣuṇīs, totaling two hundred and eight precepts—aggregating to three hundred and twenty-eight precepts for bhikṣus and bhikṣuṇīs—form the third category; fourth, the four pratideśanīyas of the bhikṣus and the eight pratideśanīyas of the bhikṣuṇīs are combined as the fourth category; fifth, the one hundred śaikṣas and seven adhikaraṇa-śamathas of the bhikṣus, and the one hundred śaikṣas with optionally the seven adhikaraṇa-śamathas of the bhikṣuṇīs, are combined as the fifth category. In total, the bhikṣus have two hundred and fifty precepts, and the bhikṣuṇīs, excluding the seven adhikaraṇa-śamathas, have three hundred and forty-one, or including the seven adhikaraṇa-śamathas, three hundred and forty-eight precepts. All of these constitute the essence of the meaning expounded by the main theme. The two aniyatas serve to prevent faults at their inception; since no actual offence has yet occurred, they do not enter the categories, and will be explained when we come to the text.