四分比丘戒本疏 1.12

1.12

Next, explaining the four verses that instruct the etiquette of listening: the text is divided into three: first, instructing by praising virtues; second, instructing by citing categories; third, instructing by citing testimony; in these three instructions, each enjoins the etiquette of listening. First, explaining the first passage. It praises this prātimokṣa text as possessing extensive and noble virtues; extensive, so it is like an ocean without shores, just as the *Viniścaya-saṃgrahaṇī* states that when the third karmavācanā is completed, forty-two thousand rivers of merit and fortune immediately reach into one's person—this is the extensiveness of the teaching. Noble, so it is like a jewel, because the precepts are counted among the seven noble treasures. The seven noble treasures are: first, faith; second, morality; third, learning; fourth, renunciation; fifth, wisdom; sixth, shame; seventh, dread of blame, as already distinguished in the introduction. Guarding them so that they are not lost, it therefore says, "wishing to guard them." Regarding "May the assembly gather and listen to me speak": it enjoins the etiquette of listening. That is, they must be in harmony, not permitting a separate assembly, nor failing to come while giving their consent; therefore it says "the assembly gathers," which will be extensively explained below. Second, instructing by citing categories: it briefly cites two categories of offences and a small portion of the third; the first category means perpetual expulsion, hence called the four offences of defeat (these offences must be eliminated). The remainders rely on the Sangha for confession, hence called saṃghāvaśeṣa (these evils must be eradicated). Committing a lapse entails forfeiting property, hence called forfeiture and lapse (these offences must be obstructed; obstruction means blocking them). The formal acts for these three categories are somewhat difficult, and therefore they are cited specifically, while the remainder are accordingly omitted. The injunction to listen is the same as before. Third, instructing by citing testimony: that is, citing the seven Buddhas of the past and present as having spoken identically: first, Vipaśyin; second, Śikhin; third, Viśvabhū; fourth, Krakucchanda; fifth, Kanakamuni; sixth, Kāśyapa; seventh, Śākyamuni. The abbreviated precepts of the seven Buddhas are as in the text below. The extensive teaching of Śākyamuni is as distinguished in the main doctrinal section. Between the extensive and the abbreviated, although there are differences in the text, their significance and intent do not differ; hence it says, "have spoken this matter for my sake." Regarding "I now wish to expound it well": reciting the text without omission. Regarding "May all worthy ones together listen": the etiquette of listening to the Dharma is to assemble together in harmony.