四分戒本疏卷第一．第二．第三 3.14

3.14

若比丘與未受具戒人同誦者波逸提。此滿足戒本文有四句。一犯人。二未受具人。三同誦。四結罪。前二句可知。三言同誦法者。誦謂名文不前不後同時而誦。戒抄前抄後二誦皆名同誦。所言法者。佛所說聲聞所說仙人所說諸天所說皆是正法。四言波逸提者。是違犯罪。故律云。若聲聞弟子餘人等說。為佛印可者即名為法。此法若抄前抄後而說皆犯提罪。故律云。共誦者。謂誦句義。句味字義。非句義而亦爾。言句義者。二人齊誦聲同句表三行。理同名為句義。犯提。十誦云。齊聲句異吉羅。言非句義者。前人說諸惡莫作。未竟後人抄前。言諸惡莫作。使前人言教表正行不圓。故曰非句義。亦犯提罪。以句同聲相接故。言句味者。句表無常理。周有資神之益。名曰句味。抄奪前言表理不周無資神之用。故曰非句義。言字義者。齊聲同誦表名體。理圓名為字義。抄奪前言名體不圓。故曰非字義。見論云。一切律藏阿毘曇修多羅是佛所說。後五百羅漢結集。此法同誦悉犯提罪。十誦隨一品一章一段各得提愆。若自以己意撰集文字。乃至俗書非佛所說故無罪。不犯中。律云。應言我說竟汝說。若一人誦竟一人書。若二人同業同誦。若錯說彼此。皆不犯。

"If a bhikṣu recites together with a person who has not received the upasampadā precepts, it is a prāyaścittika." This complete Prātimokṣa text contains four phrases: first, the person who commits the offense; second, the unordained person; third, reciting together; fourth, declaring the offense. The first two phrases are obvious. Regarding the third phrase, "reciting the Dharma together": "reciting" means reciting words and sentences simultaneously, neither before nor after. In the extracts of the precepts, reciting either before or after is also called reciting together. As for the word "Dharma": that spoken by the Buddha, that spoken by śrāvakas, that spoken by ṛṣis, and that spoken by the devas are all the true Dharma. Regarding the fourth phrase, "prāyaścittika": this is the offense of transgression. Hence the Vinaya states: "If spoken by śrāvaka disciples or other persons, and endorsed by the Buddha, it is named the Dharma." If one speaks this Dharma either ahead of or behind [the other], in both cases one commits a prāyaścittika offense. Therefore the Vinaya states: "Reciting together refers to reciting phrase-meanings, phrase-syllables, and word-meanings; it is also like this for non-phrase-meanings." Regarding "phrase-meaning": two persons chant in unison with identical voices, the phrases expressing the three kinds of practice and the principle being identical; this is called "phrase-meaning," and one commits a prāyaścittika. The Sarvāstivāda Vinaya states: "If the voices are in unison but the phrases differ, it is a duṣkṛta." Regarding "non-phrase-meaning": the first person says, "Refrain from all evil," and before he finishes, the second person cuts in ahead, saying, "Refrain from all evil," causing the first person's verbal teaching expressing correct practice not to be complete; therefore it is called "non-phrase-meaning," and one also commits a prāyaścittika offense, because the phrases are joined with identical voices. Regarding "phrase-syllable": a phrase expresses the principle of impermanence, perfectly endowed with the benefit of nourishing the spirit; this is called "phrase-syllable." Cutting in and seizing the preceding words fails to express the principle completely and has no function of nourishing the spirit; therefore it is called "non-phrase-meaning." Regarding "word-meaning": chanting in unison expresses the name and essence, with the principle being complete; this is called "word-meaning." Cutting in and seizing the preceding words leaves the name and essence incomplete; therefore it is called "non-word-meaning." The Samantapāsādikā states: "All the Vinayapiṭaka, Abhidharma, and Sūtras were spoken by the Buddha, and later compiled by the five hundred arhats; reciting this Dharma together all incurs prāyaścittika offenses." The Sarvāstivāda Vinaya states that for each and every chapter, section, and passage, one incurs a prāyaścittika offense respectively. If one compiles written compositions from one's own ideas, down to secular books, because they are not spoken by the Buddha, there is no offense. Among the non-offenses, the Vinaya states: one should say, "When I have finished speaking, you speak"; if one person finishes reciting and the other writes; if two persons have the same occupation and recite together; or if there is an error in speaking by one or the other—in all such cases there is no offense.