四分戒本疏卷第一．第二．第三 1.1.1

1.1.1

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.