菩薩戒本疏 1.31

1.31

結戒序中有二：一、經家序；二、佛自序。經家序中有三：一、序結戒；二、序放光；三、序眾集序。結戒中「初結菩薩婆羅提木叉」者，若聲聞戒十二年後隨事漸制，菩薩不爾，初在樹下一時制。所以然者，聲聞根劣，無事預制則譏謗，故隨犯緣方漸制也。菩薩根勝，聞即隨行無有厭譏，不待犯緣即頓制也。依《十地論》，成道初七日或自受法樂，思惟因緣故未起說，第二七後方興言說。今言「初結」者，應是第二七日中也。「孝順」已下略釋所結戒之名義，略以二義釋其戒名。「波羅提木叉」者，此云「別解脫戒」。《對法論》云：「為求解脫，別別防護所有律儀，故名別解脫律儀，由律儀能速出離生死苦故。」此則別防之戒，能得解脫之果，故從果稱，名別解脫。又得戒時，別別解脫三業之縛，故云別解脫。此別解脫戒，若聲聞所受，唯有制止義，能防非故；而無孝順義，不求攝善及益生故。若大士戒，具兼兩義：一、孝順義，能攝善等故；二、制止義，能離惡法故。「孝順父母」者，生育世形故；「孝順師僧」者，長養法身故；「三寶」者，入道勝境故；「至道法」者，得果之本故。略舉四處，明孝順也。「即口放」下，明放光，將說戒法，現表瑞也。「是時百萬億大眾」下，明集眾也。

Within the preface to the formulation of precepts, there are two parts: first, the redactor's preface; second, the Buddha's own preface. In the redactor's preface, there are three sections: first, narrating the formulation of the precepts; second, narrating the emission of light; third, narrating the gathering of the assembly. Within the narration of the formulation of the precepts, regarding "first formulated the bodhisattva prātimokṣa": in the case of the śrāvaka precepts, they were gradually established in response to events after twelve years; for the bodhisattva, it was not so—they were established all at once at the very beginning beneath the tree. Why is this? The faculties of śrāvakas are inferior; if formulated beforehand without an occasion, they would ridicule and slander them, so they were gradually established only according to occasions of transgression. The faculties of bodhisattvas are superior; upon hearing them, they immediately practice in accordance without disgust or ridicule, so they were established suddenly without waiting for occasions of transgression. According to the Daśabhūmika-śāstra, during the first seven days after attaining the way, [the Buddha] either experienced the bliss of the Dharma by himself or contemplated causes and conditions, and thus did not yet begin to speak; only after the second seven days did he initiate verbal teaching. Now, what is called "first formulated" should refer to the period within the second seven days. From "filial obedience" onward, the names and meanings of the formulated precepts are briefly explained, explaining their precept-name briefly through two meanings. Regarding "prātimokṣa": here this is rendered "precepts of individual liberation" (bie jietuo jie). The Abhidharmasamuccaya states: "Because one seeks liberation, one individually guards all moral restraints; hence it is called the moral restraint of individual liberation, because by means of moral restraint one can swiftly escape the suffering of saṃsāra." This means that the precepts of individual guarding can obtain the fruit of liberation; hence named after the fruit, they are called individual liberation. Furthermore, at the time of obtaining the precepts, one is individually liberated from the bonds of the three karmas; hence it is called individual liberation. As for these precepts of individual liberation, if received by a śrāvaka, they possess only the meaning of restraint, because they can guard against wrongdoing; yet they lack the meaning of filial obedience, because they do not seek to gather wholesome dharmas or benefit beings. If they are the precepts of a great being (mahāsattva), they encompass both meanings: first, the meaning of filial obedience, because they can gather wholesome dharmas and the like; second, the meaning of restraint, because they can separate from unwholesome dharmas. Regarding "filial obedience to parents": because they give birth to and nurture the worldly body; "filial obedience to teachers and the Saṃgha": because they foster the dharmakāya; "Three Jewels": because they are the superior realm for entering the path; "the dharma of reaching the ultimate path": because it is the root of obtaining the fruit. Four loci are briefly cited to clarify filial obedience. From "immediately emitted from his mouth" onward clarifies the emission of light; about to expound the precept dharma, he manifested this auspicious sign. From "At that time, a great assembly of a hundred myriad kotis" onward clarifies the gathering of the assembly.