止觀輔行傳弘決 4.3

4.3

○次依章解釋中，初釋五緣。大小兩乘以戒為本，是故先明。內禁雖嚴必資衣食，進修定慧須藉空閑，處雖空閑假絕緣務，四緣雖具開導由師，具如《禪經》。又此五緣，文五義五，意唯在一。意有遠近，近謂開導、遠謂正行。又五文中各有二義，所謂事、理。又此四章，文四義二，意唯在一。言義二者，謂本專精及以懺淨，事理二戒並具斯二。理淨三德名為本淨，觀事即理方名懺淨。「列戒名」者，具如《大品》念戒中，及《大論》二十一，與《賢護經》同；《大經》數等，名異義同；《華嚴．十無盡藏品》亦列十戒，望此仍闕。彼云：一利眾生戒；二不受外道戒，唯受三世佛淨戒；三無著戒，不回向三有故；四安住戒，不犯一切戒故；五不諍戒，不非先制、不更造立，不因此戒惱亂眾生；六不惱害戒，不以呪術惱眾生故；七不雜戒，離六十二見，但觀緣起故；八離邪戒，不作持相欲使他知，內無實德現有德相；九不惡戒，見破戒人不輕蔑故；十清淨戒，捨十惡持十善。此十種中，二四六八十此屬律儀，三七屬隨道無著，五九屬出假之由。第一正當利他，菩薩元以饒益為本，是故此十利生居初。彼經有事及以空假，仍闕自在，入中全無。諸經列戒，論十攝盡、論不缺等義，兼性制故。且初引論釋於性戒，因此對辨客舊三學。初明舊三學有無。所言性者，即舊戒也。不待佛制性是善惡，故名為性。并舊定慧名舊三學，舊戒通為十戒根本故也。論十戒者即客三學。何者？初之三戒即是客戒，義兼於舊；次一即是客定；次六即是客慧。初引論二文，或八或十並是性戒。所言八者，酒防意地即是十中後三意業，數異義同。「佛不出」下，舊定。言「八禪」者，別而言之，四禪、四空。若從通說，或云八禪或云八定。定對欲亂，禪亦名靜，故諸聖教隨用不定。「舊醫」等者，《大經》舊醫即是外道，乳藥即是邪常等也。「常途」下，破古人釋。古人唯立客戒客慧，不立客定，故以戒慧而難於定。「今用」下，釋客三學。初釋客戒中，先列、次明所發不同。初列中「三歸」者，即以三藏三寶而為三歸。故《俱舍》云「眾人怖所逼，多歸依諸山，園苑及叢林，孤樹制多等。此歸依非勝，此歸依非尊，不因此歸依，能解脫眾苦。諸有歸依佛，及歸依法僧，於四聖諦中，能以慧觀察。此歸依為勝，此歸依為尊，必因此歸依，能解脫眾苦。」準今家意，但以三十四心斷結為佛，生滅四諦為法，學無學為僧。若準《婆沙》、《俱舍》釋三寶，意則少異。略如《釋籤》及論文等，今不暇論。「五戒」者，四性一遮，故《俱舍》云「遮中唯離酒，為護餘律儀。」若論制已，性上皆加一箇制罪。「二百五十戒」者，制教滿已名二百五十，通初而論但名律儀，故列根本十種不同。《僧祇》四受，謂自然、善來、五眾、十眾。《五分》五受，謂自然、善來、三歸、八敬、羯磨。《四分》亦五，謂來、上、歸、敬、羯。復有多伽見母等論，明受不同。今文十受，正出《十誦》，兼用婆沙師義，故有一二不同之相。《十誦》初云自然，今云「佛唱善來比丘，自然已得具足戒」者，即指羅漢身中自然戒也。準諸部文，唯《四分》中善來居初。又無自然之語，即迦葉中上法文是。此下文自有善來，故知初文即是自然。言「自誓」者，四分中名教授，亦名上法，名異意同。「八敬」者，《十誦》名八重法，秖名八敬。「邊地第五」者，若準《四分》，秖是邊方白木調外，僧數難得，開五人受。今準《俱舍．業品》引婆沙師立十受云「第八受者，第五律師，謂邊地人少，五人受中須一人持律羯磨，即以羯磨師為第五。」「中國十僧」者，《十誦》名羯磨，亦準秖說。《俱舍》云十眾耳。故知今文不專一部。已知同異，相狀如何？善來者，佛命善來比丘，當於語下須髮自落，袈裟在身、鉢盂在手，猶如五歲知法比丘。自誓者，迦葉言：「世界所有成羅漢者，我皆歸依。」疏引《多論》云「佛是我師，我是弟子。修伽陀是我師，我是弟子。即時果戒俱得。」見諦者，初得初果，見未曾見。諦謂諦理，昔未見諦，今得見諦。見諦發時，果戒俱得。八敬者，世尊不許女人出家受戒，爾時愛道遂自剃髮倚立祇洹。阿難為請，佛令阿難遙宣敬法，若能行者即得具足。謂百罵舉受懺請安恣。遣信者，是尼端正，為賊難故，佛開遣信。尼本法竟，往大僧中，僧中為秉。使尼却迴，為騰僧命，此尼得戒。亦名十二語，三白四故。論議者，七歲沙彌與佛論議，佛問五陰為一異等。智逾二十，佛許受戒。《俱舍》云「佛問：『汝家在何處？』答云：『三界無家。』稱可聖心，佛令羯磨與受具足。」善來，如前釋。此中既有善來，故知前是自然。不同諸受，託自智力，故曰自然。亦非全無因緣故也，即以佛法而為緣等（云云）。三歸者，佛度五人已，三寶具足。佛秉三歸，亦令比丘處處宣化，引至佛所。後因失信，佛令比丘隨處各秉。過六年已，佛止三歸、興羯磨受，故有中十邊五不同、遣信論議等別。言羯磨者，此云辦事，此文通俗。律部非宗，故不廣述。問：今明衍門何須小檢，而明十種得戒人耶？答：如《涅槃》中處處扶律，今此亦爾。小為方便，故知出家菩薩六和十利與聲聞同，六度四弘異於小行。若在家菩薩三歸五戒咸趣菩提，況復梵網八萬威儀，七眾並資五道通被，豈容破戒稱為佛乘？故以乘戒四句對簡。

Next, in explaining according to the headings, first the five conditions are explained. For both the Great and Small Vehicles, the precepts are the foundation, which is why they are explained first. Although inner restraint may be strict, it necessarily relies on clothing and food; advancing in the cultivation of concentration and wisdom requires relying on quiet solitude; although the place is quiet and solitary, one relies on breaking off external entanglements; and though the four conditions are complete, guidance depends on a teacher—all fully as stated in the Meditation Sūtra. Furthermore, regarding these five conditions: the text is fivefold and the meanings are fivefold, but the intent is only in one. The intent has a proximal and a distal aspect: the proximal refers to guidance, and the distal refers to correct practice. Furthermore, each of the five texts contains two meanings, namely the phenomenal and the noumenal. Again, regarding these four chapters: the text is fourfold and the meanings are twofold, but the intent is only in one. The twofold meaning refers to original pure dedication and purification through repentance; both phenomenal and noumenal precepts possess these two. The noumenal purity of the three virtues is called original purity; contemplating phenomena as identical to the noumenon is what is called purification through repentance. Regarding the listing of the names of the precepts: they are fully given in the Dapin under 'mindfulness of precepts', and in fascicle twenty-one of the Dazhidulun, which is identical to the Xianhu jing; in the Mahāparinirvāṇa Sūtra the number is the same, with different names but identical meaning; the 'Ten Inexhaustible Treasuries' chapter of the Avataṃsaka Sūtra also lists ten precepts, but compared to this it is still incomplete. That text states: 1. the precept of benefiting sentient beings; 2. the precept of not receiving non-Buddhist precepts, receiving only the pure precepts of the Buddhas of the three periods; 3. the precept of non-attachment, because of not dedicating them to the three realms of existence; 4. the precept of abiding peacefully, because of not violating any precept; 5. the precept of non-contention, neither rejecting former regulations nor creating new ones, and not afflicting sentient beings on account of this precept; 6. the precept of non-harm, because of not afflicting sentient beings through incantations; 7. the precept of non-mixture, because of being free from the sixty-two views and contemplating only conditioned origination; 8. the precept of abandoning deviance, not putting on an appearance of keeping precepts to make others know it, manifesting signs of virtue when devoid of real virtue within; 9. the precept of non-malice, because of not slighting those who break precepts when seeing them; 10. the precept of purity, relinquishing the ten unwholesome actions and maintaining the ten wholesome actions. Among these ten kinds: the second, fourth, sixth, eighth, and tenth belong to the disciplinary vows; the third and seventh belong to non-attachment in accord with the path; the fifth and ninth belong to the basis for venturing into the provisional. The first precisely corresponds to benefiting others: since the bodhisattva originally takes beneficial activity as fundamental, therefore among these ten, benefiting sentient beings comes first. That sūtra possesses the phenomenal as well as emptiness and the provisional, yet still lacks sovereignty, and entering the middle is completely absent. When various sūtras list precepts, the treatise's ten encompass them completely; the treatise's meanings such as 'non-broken' also embrace both intrinsic and prohibited [precepts]. First, the treatise is cited to explain the intrinsic precepts, and on this basis the adventitious and original three trainings are distinguished. First, the existence or non-existence of the original three trainings is explained. What is termed 'intrinsic' is the original precepts. Not awaiting the Buddha's prohibition, their nature is intrinsically wholesome or unwholesome, and hence they are called 'intrinsic'. Together with original concentration and wisdom, they are called the original three trainings, because the original precepts serve generally as the root of the ten precepts. The ten precepts of the treatise are the adventitious three trainings. How so? The first three precepts are adventitious precepts, whose meaning embraces the original; the next one is adventitious concentration; the next six are adventitious wisdom. First, two passages from the treatise are cited, which whether eight or ten are all intrinsic precepts. What is termed 'eight' means that alcohol guards the mental ground, which is identical to the last three karmas of the mind among the ten, differing in number but identical in meaning. From 'When the Buddha does not appear' downward, the original concentration is explained. Regarding 'eight dhyānas': specifically speaking, they are the four dhyānas and four formless absorptions. If speaking generally, they are called either eight dhyānas or eight concentrations. Concentration is contrasted with the distraction of desire; dhyāna is also called stillness, so the holy teachings use them non-definitely as appropriate. Regarding 'the former physician' and so forth: in the Mahāparinirvāṇa Sūtra the former physician is an outsider, and the milk medicine is the deviant [view of] permanence and the like. From 'Conventional interpretations' downward, the explanations of earlier masters are refuted. Earlier masters posited only adventitious precepts and adventitious wisdom, not positing adventitious concentration, and thus used precepts and wisdom to challenge concentration. From 'Now we use' downward, the adventitious three trainings are explained. First, in explaining the adventitious precepts, they are first listed, and next their differing arisings are explained. In the initial listing, 'three refuges' means taking the Three Jewels of the Tripiṭaka as the three refuges. Thus the Kośa states: 'People pressed by fear / Mostly take refuge in mountains, / Parks, groves, / Solitary trees, caityas, and the like. / This refuge is not supreme, / This refuge is not noble; / Not through this refuge / Can one be liberated from all suffering. / Whoever takes refuge in the Buddha, / And takes refuge in the Dharma and the Saṅgha, / Within the four noble truths, / Can observe with wisdom. / This refuge is supreme, / This refuge is noble; / Definitely through this refuge, / One can be liberated from all suffering.' According to the intent of our school, it is simply cutting off defilements with thirty-four moments of mind that constitutes the Buddha, the four noble truths of arising and ceasing that constitute the Dharma, and those in training and beyond training that constitute the Saṅgha. If following the explanations of the Three Jewels in the Vibhāṣā and the Kośa, the meaning is slightly different. As outlined in the Shiqian and treatises, there is no leisure to discuss it now. Regarding 'five precepts': four are intrinsic and one is prohibited, so the Kośa states: 'Among prohibitions, it is solely abstaining from alcohol, / In order to protect the other disciplinary vows.' When discussing after the prohibition, a single prohibitive fault is added atop each intrinsic [offense]. Regarding 'two hundred and fifty precepts': after the regulatory teaching was fulfilled, they were called two hundred and fifty; discussing them in general from the beginning, they are simply called disciplinary vows, which is why the ten different roots are listed. The Mahāsāṃghika has four ways of receiving: namely, natural, 'come, [bhikṣu]', five-member saṅgha, and ten-member saṅgha. The Mahīśāsaka has five ways of receiving: namely, natural, 'come, [bhikṣu]', three refuges, eight weighty rules, and formal ecclesiastical act (karman). The Dharmaguptaka also has five: namely, coming, supreme [understanding], refuge, respect, and formal ecclesiastical act. There are further treatises such as the Pāsādika and the Mother of Vinaya that explain differences in receiving. The ten ways of receiving in the present text are derived directly from the Daśabhāṇavāra, combined with the views of the Vibhāṣā masters, which accounts for one or two points of divergence. The Daśabhāṇavāra initially mentions 'natural'; here, when it says 'The Buddha called out "Come, bhikṣu!" and he naturally attained the full precepts', it refers to the natural precepts within the person of an arhat. According to the texts of various schools, only in the Dharmaguptaka does 'come, [bhikṣu]' stand first. Moreover, it lacks the word 'natural', which is the passage on the supreme dharma regarding Kāśyapa. Below in this text, 'come, [bhikṣu]' appears independently, so we know that the first text refers to 'natural'. Regarding 'self-vowal': in the Dharmaguptaka it is called instruction, and also called supreme dharma—different names, identical intent. Regarding 'eight weighty rules': in the Daśabhāṇavāra they are called eight weighty dharmas, which are simply the eight weighty rules. Regarding 'fifth in a border region': according to the Dharmaguptaka, it simply refers to regions outside White Wood where it is difficult to find the required number of monks, allowing five people for ordination. Now, based on the chapter on karma in the Kośa quoting the Vibhāṣā masters who establish ten ways of ordination, it says: 'The eighth ordination is the fifth Vinaya master; that is, in a border region where people are few, among the five-person ordination there must be one who upholds the Vinaya to perform the karman, taking the karman master as the fifth.' Regarding 'ten monks in the central region': the Daśabhāṇavāra calls it karman, which also follows this statement. The Kośa simply speaks of a community of ten. Thus we know that the present text is not exclusive to a single school. Having known the similarities and differences, what are their characteristics? As for 'come, [bhikṣu]': the Buddha called out, 'Come, bhikṣu!', and right upon his words, beard and hair naturally fell away, the kāṣāya was on his body, and the alms bowl was in his hand, just like a monk of five years' standing who knows the Dharma. As for 'self-vowal': Kāśyapa said, 'Whoever in the world has become an arhat, in them all do I take refuge.' The commentary cites the Duolun: 'The Buddha is my teacher, I am his disciple. The Sugata is my teacher, I am his disciple. Immediately, both the fruit and the precepts were attained.' As for 'seeing the truths': upon first attaining the first fruit, one sees what was never seen before. 'Truth' means the principle of truth; previously one had not seen the truth, but now one has come to see the truth. When seeing the truths arises, both the fruit and the precepts are attained. As for the 'eight weighty rules': the World-Honoured One did not permit women to leave home and receive the precepts; at that time Mahāprajāpatī Gautamī shaved her own hair and stood leaning against the gate of the Jetavana. Ānanda interceded on her behalf, and the Buddha had Ānanda proclaim the weighty rules from afar: if she could practice them, she would attain full ordination. That is, the hundred-year homage, rebuking, formal instruction, repentance, invitation, and saṅgha assemblies. As for 'sending a messenger': a certain nun was beautiful, and due to danger from bandits, the Buddha permitted sending a messenger. When the nun's preliminary rules were completed, the messenger went into the assembly of monks, who conducted the rite for her. When the messenger returned to convey the saṅgha's command, this nun attained the precepts. It is also called twelve proclamations, because of the three motions and four proclamations. As for 'disputation': a seven-year-old novice debated with the Buddha, and the Buddha asked whether the five aggregates were identical or different, and so forth. Since his wisdom surpassed a twenty-year-old, the Buddha permitted him to receive ordination. The Kośa states: 'The Buddha asked: "Where is your home?" He answered: "In the three realms I have no home." Finding this agreeable to the holy mind, the Buddha ordered a formal ecclesiastical act to grant him full ordination.' 'Come, [bhikṣu]' is as explained before. Since 'come, [bhikṣu]' is included here, we know that the former was 'natural'. It differs from the other ordinations by relying on one's own power of wisdom, and is thus called 'natural'. Nor is it completely devoid of causes and conditions, as it takes the Buddha-Dharma as condition, and so forth. As for 'three refuges': after the Buddha crossed over the five people, the Three Jewels were complete. The Buddha conferred the three refuges, and also had the monks propagate the teaching everywhere and guide people to the Buddha's place. Later, due to loss of trust, the Buddha had the monks confer them locally everywhere. After six years had elapsed, the Buddha ceased the three refuges and instituted ordination by karman; hence there are distinctions such as ten in the central region versus five in border regions, sending a messenger, disputation, and so forth. Regarding karman: this translates as 'accomplishing the matter', and this term is widely used. The Vinaya division is not our principal school, so it is not elaborated extensively. Question: Now explaining the Mahāyāna gateway, why is it necessary to use the Hīnayāna regulations and explain the ten kinds of persons who receive the precepts? Answer: Just as the Mahāparinirvāṇa Sūtra everywhere supports the Vinaya, so it is here. The small serves as a provisional expedient. Therefore we know that for a renunciant bodhisattva, the six harmonies and ten benefits are identical to those of the śrāvaka, while the six perfections and four great vows differ from Hīnayāna practice. If a lay bodhisattva's three refuges and five precepts all tend toward bodhi, how much more so the Brahmā Net's eighty thousand dignified deportments, which support all seven assemblies and universally cover all five destinies! How could breaking the precepts be called the Buddha vehicle? Therefore, the four propositions of vehicle and precepts are set against each other to discriminate them.