四分戒本疏卷第一．第二．第三 1.1.3

1.1.3

Faith and joy gradually increase; next, one receives the ten precepts, and the wholesome mind becomes still deeper; next, one receives the upasampadā. In this sequential manner, one attains the flavor of the Buddha's Dharma, and one's fondness and delight become firm, [so that one can] avoid retreat or ruin, not lose the sequence, and not breach deportment. It is like entering the great ocean, plunging gradually deeper. If one receives them all at once, one would both lose the sequence and [breach] deportment; therefore, they must be received gradually. Question: If one receives them suddenly all at once and obtains the three [sets of] precepts, is their non-manifest essence one or three? Answer: Only one non-manifest essence of the upasampadā is generated; there are no other two non-manifest essences. If that is so, then it is just one precept; how can one speak of three? Answer: When a bhikṣu receives [the upasampadā] and obtains the non-manifest [precept] guarding against killing, which is the same precept as that of a śrāmaṇera and a layperson, its actual essence is one. Therefore, the master of the Sarvāstivāda-vinaya-vibhāṣā, based on its essence, in view of the distinct stages of the three persons from beginning to end, says that one obtains three precepts; in real principle, there are not three. Question: How do we know there is only one and not three? Answer: Right in the text of that treatise, when explaining gradual reception: A layperson has the lower-grade five precepts. Next, with a middling-grade mind, one receives the śrāmaṇera precepts; the previous five precepts still remain of the original lower grade, and only what is generated beyond the five precepts becomes middling-grade. When receiving the upasampadā with an upper-grade mind, the previous two grades still remain lower and middling, and only what is generated beyond the ten and the five begins to be upper-grade. Relying on these two proofs, in sequential and gradual reception, where the minds at the three times differ, for the same precept the non-manifest does not generate three [essences]; how much less could there be three for a single person receiving them [all] at once! Thus we know that in gradual sequence, in view of the distinct stages, they are treated as three, but the essence does not have three. Alternatively, the Abhidharmahṛdaya states: 'One who, through all causes and all branches, obtains the three precepts' refers to gradual reception at three times; since the receptions differ in time, there are three essences through the repeated generation of the non-manifest. If one speaks of sudden reception, since the reception is at one time, it can only be called three in view of the stages, not that the essence has three. Next, explaining gradual and sudden forfeiture: In view of the four receptions, both reception and forfeiture are sudden. As for karmavācanā, both forfeiture and reception embrace gradual and sudden, because only in the single reception of karmavācanā is the ordinance of reception restricted to the gradual, while forfeiture encompasses both gradual and sudden. Question: Since sudden reception by karmavācanā obtains the three precepts, how is it at the time of forfeiture? Answer: The meaning encompasses both gradual and sudden. If one's decisive intention is to forfeit all three precepts together, then one forfeits the three suddenly; this is called sudden forfeiture. If one says, 'I am a śrāmaṇera,' one forfeits only the upasampadā; if one says, 'I am an upāsaka,' one further forfeits the ten precepts; and if one says, 'I am a person of the threefold refuge,' only then does one forfeit the five precepts; this is called gradual [forfeiture]. Question: Reception and forfeiture both being sudden, or both being gradual, or gradual reception with sudden forfeiture—these three are acceptable. But if one originally received them suddenly and obtained only the upasampadā, which is a single non-manifest essence, how could there be gradual forfeiture? If there can be gradual forfeiture, then it would become three essences; how can you say it is one? Answer: When a bhikṣu receives [the precept] guarding against killing at one time, the non-manifest [essence] is shared in common with the śrāmaṇera and the layperson in guarding against wrongdoing. Therefore, at the time of forfeiture, if one's decisive intention is to forfeit the upasampadā, one does not forfeit the ten precepts. If [the part] identical to the śrāmaṇera precepts remains according to one's mind, it persists. Therefore, the Vinaya text says: 'I am a śrāmaṇera.' Applying the ten to the five, the meaning is also the same; thus it says: 'I am an upāsaka.' Therefore, the treatise's explanation is based on the meaning that the essence is shared in common by the three persons; hence, speaking of three is in view of the stages, not that the essence has three. When explained in this way, there is also no obstruction to the meaning of sudden reception and gradual forfeiture. Hence, the Sarvāstivāda-vinaya-vibhāṣā provides a simile: like tree leaves, which are green in summer, yellow [in autumn], and white in winter—how could their essence be different? Because they differ according to the season, the color of the tree leaves differs, yet from beginning to end it is one leaf. The precepts are also like this: it is always one precept that differs according to the stage. For this reason, in the single reception by karmavācanā, both reception and forfeiture are both sudden and gradual. The four [receptions] such as ehibhikṣuka are exclusively sudden and not gradual, because there is no procedure for forfeiture. Eighth, superiority and inferiority: As explained in the Sarvāstivāda-vinaya-vibhāṣā, if considered in terms of the presence or absence of calamities and troubles, the four receptions are superior and karmavācanā is inferior; if taken in terms of sustaining the Buddha's Dharma with broad and lasting benefit, karmavācanā alone is superior and the other four receptions are inferior. As for the four being superior and the one inferior: One who receives by karmavācanā is inwardly in truth an ordinary person, whose blessings and virtue are shallow and meager; when bringing about this precept, there are many calamities and troubles, with the potential of wearying of the superior and rejoicing in the inferior, so that the mind of holding [the precepts] is weak, making the precepts frail. In the other four methods of reception, from the inner ordinary stage onward, one receives this precept within a mind of comprehending the principle; the mind of holding [the precepts] is firm, robust and not frail. Second, for an ordinary person of karmavācanā, there is the possibility of not taking pleasure in the Dharma of the path and forfeiting what was originally received; in the other four methods of reception, the affection of taking pleasure in the path is earnest, and in principle there is no retreat or forfeiture. Third, for karmavācanā, there is the possibility of transforming into both sexes; the other four methods of reception do not have this transformation. Fourth, a person who receives by karmavācanā might give rise to wrong views and sever or forfeit their wholesome roots; the other four comprehend the principle and do not sever their wholesome roots. Because the single reception of karmavācanā may have the above four, it is called inferior; the other four methods of reception lack the aforementioned faults, and are therefore called superior. This is in contrast to beginners; if a noble person receives it, it is also superior. As for the one being superior and the four inferior: The single reception of karmavācanā possesses six meanings. First, its duration is long, meaning it spans the present and the future. Second, it is established throughout three continents, excluding only Uttarakuru. Third, its retribution embraces both men and women. Fourth, its stage encompasses both ordinary and noble beings. Fifth, those it admits are countless. Sixth, it is performed with many seated together. Because of these various meanings, from beginning to end the Buddha's Dharma takes the karmavācanā with one motion and three announcements as its central root, being able to continue the Three Jewels and produce boundless benefits. Among those with the merit of sustaining [the Dharma], none is greater than karmavācanā; therefore, it is said to be superior. Among the other four receptions, the single reception of ehibhikṣuka ended at the Twin Trees; outside of this, the other three receptions ceased in between. Moreover, they were restricted to Jambudvīpa and did not extend to the other two [continents]; the stages of ordinary and noble persons varied, and the retribution was restricted to men or women. In contrast to the preceding six meanings, each lacked some; their merit of succession being deficient, they are called the four inferior ones. The conditions for generating the precepts are concluded. Second, the explanation of the essence of the received precept. Within this, there are four sections of analysis: First, explaining the name, identifying the essence, and the sequence of the two precepts; second, the similarities and differences between the received and the subsequent [precepts]; third, discerning the conditions for generating the precepts; fourth, the quantity of what is generated. First, as for explaining the name: Although the aspects of the precepts are manifold, in essential meaning there are two kinds: first, the manifest precept; second, the non-manifest precept. First, explaining the specific names 'manifest' and 'non-manifest'; next, explaining the general name 'precept' which they designate. As for 'manifest,' it refers to setting in motion and carrying out activities through the expedients of body and speech; this is called 'manifest.' Hence, the Abhidharmahṛdaya states: 'The manifest is the expedient bodily movement.' As for 'non-manifest,' when the bodily movement has ceased, it arises along with other consciousnesses, accompanying that phenomenon; this is called 'non-manifest.' For instance, when one wholesomely receives the precepts, even if defiled or indeterminate minds manifest before one, the wholesome precepts accompany their arising; the bad precepts are also like this. Next, explaining the general name 'precept': Both this manifest and non-manifest possess a preventative safeguard; both are called 'precepts.' According to the Sujātasūtra, there are generally five names: First, it is called 'restraint,' because it restrains and severs all unwholesome things; hence, it is called 'precept.' It is also called 'narrow and constricted.'