菩薩戒本疏 1.6

1.6

夫戒德之本，道之所由生，所以興覺種，紹隆正法，絕長流，登彼岸，抍濟含識者，罔弗由茲矣。故如來先在道樹，初制菩薩波羅提木叉，寔乃寂累脫縛之基，修因證果之本。既名制止，無眾惡而不截；又稱孝順，無諸善而不集。提綱則十支無盡，總目則六八靡漏。照明覺道，譬乎日月；莊嚴法身，喻之瓔珞。興建之功，德難興顯。但此戒經，文義深隱，宜造解釋，由致難了，故先科簡，略標旨歸。戒法無量，要唯受隨。受則業本初暢，納法在身；隨則持心後起，顯緣防護。先辨受有二：初明順緣得受，後顯違緣失受。辨得有四：一、簡資器，二、簡師德，三、受之方軌，四、問答遣疑。

Now, the root of virtuous conduct is that from which the Way arises; that whereby the lineage of awakening is fostered, the true Dharma is continued and exalted, the long stream [of saṃsāra] is severed, the other shore is reached, and sentient beings are rescued and ferried across, never fails to proceed from this. Therefore, when the Tathāgata was first beneath the tree of awakening, he initially established the bodhisattva prātimokṣa, which is truly the foundation for quieting afflictions and escaping bonds, the root of cultivating causes and realizing fruits. Since it is termed 'prohibiting and stopping', there is no multitude of evils that it does not cut off; and since it is also called 'filial obedience', there are no varieties of good that it does not gather. When its outlines are drawn, the ten branches are inexhaustible; when its general items are summarized, the six and eight leave nothing omitted. Illuminating the path of awakening, it is likened to the sun and moon; adorning the dharmakāya, it is compared to a necklace of jewels. The merit of its establishment and its virtue are difficult to display fully. Yet the text and meaning of this precept scripture are profound and hidden, so an exposition should be composed; since the rationale is difficult to comprehend, we must first classify and distinguish [its topics], briefly indicating its essential purport. The methods of precepts are immeasurable, but their essentials consist solely in reception and subsequent compliance. Through 'reception', the root of karma is first initiated, and the Dharma is taken into the body; through 'subsequent compliance', the observing mind subsequently arises, manifesting conditions and offering protection. First, discriminating reception has two parts: first, explaining that through favorable conditions one obtains reception; second, showing that through contrary conditions one loses reception. Discriminating what is obtained has four aspects: 1. selecting the vessel, 2. selecting the master's virtue, 3. the procedural regulations for reception, and 4. questions and answers to dispel doubts.