四分戒本疏卷第一．第二．第三 1.1.1

1.1.1

凡欲開發經題。 先作三門分別。 後乃隨文解釋。 言三門者。 第一舉宗攝教旨歸。 第二知教旨歸第三正釋戒經題目。 言舉宗攝教者。 聖教雖眾略有三種。 一修多羅藏。 二毘尼藏。 三阿毘達磨藏。 言修陀羅者。 所謂諸經。 言毘尼者。 謂諸戒律。 言阿毘曇者。 即是諸論。 今此戒本三藏之中。 乃是第二毘尼藏攝。 言知教旨歸者。 此戒所言為以義通論兼詮定惠。 故四分律云。 何名增戒學。 所謂增戒增心增惠。 是名增戒學。 良以止作俱戒故爾。 今以宗求唯戒學分別。 就此戒學兩料簡　第一受戒法門。 第　隨戒行相。 言受戒者。 創發要期。 斷惡修善。 建志成就。 納法在心目之為受。 言隨戒者。 受興於前持心後起義順受體　說之為隨。 就受隨二門各開為兩。 謂受門二者。 為障戒法有為不能孤起。 藉因託緣然後方發。 故明能發之緣。 既有其緣必有所得故。 次第二所發戒體。 言受緣者。 寔以位階聖凡報殊男女託緣不同。 四分律辨五種受戒。 一曰善來。 二稱上法。 三名三歸。 四曰八教。 五曰羯磨。 斯之五名備如常釋。 第二言受體者。 撮要而論不出二種。 一曰作戒。 二無作戒。 言作戒者。 方便身口造趣營為。 稱之為作。 二無作者。 一發續現四心三性始末。 恒有不藉緣。 辯字曰無作。 斯之二種俱有懸防。 同稱為戒。 若也作戒以色為體。 言無作戒非色非心　第二次辯隨戒二門者。 第一專精不犯。 第二犯已能悔。 言專精者。 上行之流。 一往順教惡離善行。 稱曰專精。 但持有二。 一明止持。 二明作持。 言止持者。 念智捨等謹護身□造諸惡。 稱之為止。 止而無違順受之潔故曰止持。 言作持者。 奉順聖教。 作法作事對事作法。 稱之為作。 作而順受故號作持。 第二犯已能悔者。 不謹之人放縱身口違禁興過。 不修善行污本所受。 名之為犯。 慚愧追謝還令復本。 亦名為持。 雖非一往善成然亦毀而還復。 第二白法故名犯。 已能懺悔持。 然犯有二。 一者作犯。 現違聖教廣造諸過。 稱為作犯。 二者止犯。 不准教奉修止而有違。 故名止犯。 對斯二犯悔而還復。 並稱為持。 上來已辨教之宗旨。 其唯受隨若無其受則行無所起。 以有受故眾行得生。 若無隨行便有戒羸等失。 以有隨故令受光潔。 故地持云。 此二種戒攝受無量諸餘淨戒。 是故須受隨二法　就受門中廣釋緣體。 先明受緣。 後辯受體。 言受緣者。 八門解義。 第一釋名。 第二解義總別。 第三能秉教人師徒位別。 第四教所被者。 聖凡不等。 第五藉緣多少。 第六辨此諸緣發戒時節。 第七受持頓漸。 第八校量勝劣　第一釋名者。 諸部立名多少不定。 或立四受言無上法。 或立六受取律中八比丘內。 自稱比丘。 是自誓受戒不然之義。 今約四分定立五受。 言五受者。 謂善來．上法．三歸．八敬．羯磨等是。 言善來者。 此人宿殖妙因道根深。 後聞佛說法契。 謂初果深厭生死悕求出家。 佛言。 善來比丘即發戒品故曰善來。 亦可此等諸人深厭生死悕求出家。 佛命善來即發具足故曰善來。 言上法者。 性定之理超出相。 有物莫能加故稱上法。 無欲迦葉修道進德。 惑盡解滿會增上法而發具戒。 故曰上法。 亦可盡無生智起出學表會而得戒故曰上法。 故母經中建立善根上受具足。 言三歸者。 此等諸人未感如來玄悟見道。 但說託小聖諸阿羅漢等。 以為良緣之深厭三有悕求出家。 母云。 諸羅漢等教令剃頭染衣。 憑仗三寶歸依心成即發具足。 故曰三歸。 之名三語。 言八敬者。 佛抑女人不聽在道。 波闍聞之生厭離。 遂自剃頭倚立祇桓。 阿難見已為其三請。 如來遙宣敬法。 阿難傳授。 愛道聞之。

Whenever one wishes to expound the title of a scripture, one first makes a threefold categorical division, and only afterward explains the text as it proceeds. Regarding the three divisions: the first presents the overarching tenets to subsume the purpose of the teachings; the second explains the purpose of the teachings; and the third correctly explains the title of the Prātimokṣa Sūtra. Regarding presenting the overarching tenets to subsume the teachings: although the sacred teachings are manifold, in brief there are three kinds: first, the Sūtramiṭaka; second, the Vinayapiṭaka; and third, the Abhidharmapiṭaka. As for the Sūtramiṭaka, it refers to the various sūtras. As for the Vinaya, it refers to the various precepts and rules. As for the Abhidharma, it refers to the various treatises. Now, among the Three Baskets, this Prātimokṣa belongs to the second, being subsumed under the Vinayapiṭaka. Regarding explaining the purpose of the teachings: with respect to what these precepts state, if broadly discussed according to their meaning, they concurrently explain meditation and wisdom as well. Thus the Dharmaguptaka Vinaya states: "What is meant by the training in higher morality? It refers to higher morality, higher mind, and higher wisdom. This is called the training in higher morality." This is truly because both observance through cessation and performance are morality. Now, seeking according to our school's tenets, we distinguish exclusively the training in morality. Within this training in morality, there are two distinctions: first, the doctrine of the reception of the precepts; second, the active aspects of the subsequent practice of the precepts. Regarding the reception of the precepts: one initially gives rise to a solemn vow to eradicate evil and cultivate good, establishing one's resolve and bringing it to fulfillment; taking the Dharma into one's mind is designated as "reception." Regarding the subsequent practice of the precepts: reception arises prior, and the mind of keeping [them] arises afterward, its meaning according with the essence of the received precept; hence it is called "subsequent practice." Within the two categories of reception and subsequent practice, each is divided into two. As for the two of reception: because the conditioned dharmas of the precepts cannot arise in isolation, they rely on causes and depend on conditions, and only then do they manifest; therefore, one first clarifies the conditions that can generate [them]. Since there are these conditions, there must be something attained; hence, second, one explains the essence of the received precept that is generated. Regarding the conditions for receiving the precepts: because positions differ between saintly and ordinary, and retribution differs between male and female, the conditions relied upon are not the same. The Dharmaguptaka Vinaya distinguishes five kinds of reception of the precepts: the first is called ehibhikṣuka; the second is termed superior dharma; the third is called the threefold refuge; the fourth is called the eight instructions; and the fifth is called karmavācanā. These five designations are fully explained as usual. Second, regarding the essence of the received precept: summarily speaking, it does not exceed two kinds: the first is the manifest precept, and the second is the non-manifest precept. Regarding the manifest precept: through the skillful means of body and speech, initiating actions and making endeavors is called "manifest." As for the second, the non-manifest: once generated, it continuously manifests throughout the four mental states and three moral natures from beginning to end, constantly existing without relying on further conditions; it is explicitly designated as "non-manifest." Both of these two kinds have the function of preventing faults from afar, and are equally called "precepts." If so, the manifest precept takes form (rūpa) as its essence, while the non-manifest precept is neither form nor mind. Second, regarding the two categories of the subsequent practice of the precepts: the first is dedicated mastery without violation; the second is the ability to repent after violation. Regarding dedicated mastery: practitioners of superior conduct directly accord with the teachings, abandoning evil and practicing good; this is termed dedicated mastery. But observance has two [aspects]: first, clarifying observance through cessation; second, clarifying observance through performance. Regarding observance through cessation: through mindfulness, wisdom, equanimity, and so forth, one vigilantly guards body [and speech, avoiding] committing various evils; this is termed cessation. Ceasing without violation, one accords with the purity of the reception; hence it is called observance through cessation. Regarding observance through performance: reverently according with the sacred teachings, performing the rituals and matters, and performing the rituals relative to the matters; this is termed performance. Performing in accordance with what was received, it is therefore named observance through performance. Second, regarding the ability to repent after violation: an incautious person indulges body and speech, violating prohibitions and committing offenses, not cultivating good deeds and defiling what was originally received; this is termed a violation. Having shame and remorse, repenting and confessing, one causes it to return to its original [state]; this is also termed observance. Although it is not a direct accomplishment of good, nevertheless, having been broken, it is restored; this second pure dharma is therefore called the observance of being able to repent after violation. However, violations are twofold: first, the offense of commission: openly violating the sacred teachings and extensively committing various offenses; this is termed the offense of commission. Second, the offense of omission: failing to reverently practice in accordance with the teachings, in failing to act there is violation; hence it is called the offense of omission. Repenting and restoring in the face of these two offenses is equally termed observance. Above, the main purport of the teaching has been explained. It consists solely of reception and subsequent practice: if there is no reception, then practice has nothing from which to arise; because there is reception, all practices can be generated. If there is no subsequent practice, there will be faults such as the weakening of the precepts; because there is subsequent practice, it causes the reception to be bright and pure. Therefore the Bodhisattvabhūmi states: "These two kinds of precepts subsume immeasurable other pure precepts." For this reason, the two dharmas of reception and subsequent practice are indispensable. Within the category of reception, we extensively explain the conditions and the essence. First we clarify the conditions of reception, and afterward we discuss the essence of the received precept. Regarding the conditions of reception: the meaning is explained through eight sections: first, explaining the names; second, explaining the general and specific meanings; third, the differences in status between masters and disciples who can hold the teachings; fourth, those to whom the teaching is directed, differing between saintly and ordinary; fifth, the number of conditions relied upon; sixth, distinguishing the timing when these various conditions generate the precepts; seventh, sudden or gradual reception and upholding; eighth, comparing superiority and inferiority. Regarding the first, explaining the names: the designations established by the various schools are variable in number. Some establish four receptions, saying there is no superior dharma. Others establish six receptions, taking the "self-proclaimed bhikṣu" among the eight bhikṣus in the Vinaya as a self-vow reception of the precepts, which is an incorrect interpretation. Now, based on the Dharmaguptaka, we definitely establish five receptions. Regarding the five receptions: they are ehibhikṣuka, superior dharma, threefold refuge, the eight gurudharmas, and karmavācanā. Regarding ehibhikṣuka: this person has planted marvelous causes in the past, and their roots in the path are deep; later, hearing the Buddha preach the Dharma, their mind tallies [with it], meaning that as a srotāpanna they deeply revile saṃsāra and aspire to go forth; the Buddha says, "Come, monk (ehi bhikṣu)," and the grades of precepts are immediately generated; hence it is called ehibhikṣuka. Or alternatively: these people deeply revile saṃsāra and aspire to go forth; the Buddha summons them with "Come (ehi)," and the upasampadā is immediately generated; hence it is called ehibhikṣuka. Regarding superior dharma: the principle of fixed nature transcends characteristics; existence cannot surpass it, and therefore it is called superior dharma. The desireless Kāśyapa cultivated the path and advanced in virtue; with delusions exhausted and understanding fulfilled, he converged with the higher dharma and generated the upasampadā; hence it is called superior dharma. Or alternatively: with the arising of the knowledge of destruction (kṣayajñāna) and the knowledge of non-arising (anutpādajñāna), surpassing the stage of training, through this convergence he obtained the precepts; hence it is called superior dharma. Therefore the Vinayamātṛkā establishes that on the basis of [such] roots of goodness, one receives the upasampadā. Regarding the threefold refuge: these people were not yet moved by the Tathāgata's profound awakening to enter the darśanamārga, but merely relied on minor saints such as the various arhats as beneficial conditions; they deeply reviled the three realms of existence and aspled to go forth. The Vinayamātṛkā states: The various arhats instructed them to shave their heads and dye their robes; relying upon the Three Jewels, when the mind of refuge was completed, the upasampadā was immediately generated; hence it is called the threefold refuge. [Another] name for it is the three pronouncements. Regarding the eight gurudharmas: the Buddha restricted women and did not permit them in the path. When Prajāpatī heard this, she gave rise to revulsion [for worldly life], and subsequently shaved her own head and stood leaning against the Jetavana gate. Seeing her, Ānanda made three requests on her behalf. The Tathāgata from afar proclaimed the dharmas of respect (gurudharmas), and Ānanda transmitted them. Mahāprajāpatī heard them.