第一序教興意
First, the Intent Behind the Teaching's Arising
夫至人興世。益物有方。隨機設教。理無虗授。論云。依大慈門。說於毗尼。故律云。世尊慈念故。而為說法。二為對外道無法自居。顯佛法人尊道高。故制斯戒。觀下律中。凡所制者。並懷異術。故文云。若不撰結。則令外道以致餘言。三為對異宗故來。宗則有其多別。且如薩婆多部。戒本繁略。指體未圓。接俗楷定於時數。御法例通於無準。今曇無德部。人法有序。軌用多方。提誘唯存生善。立教意居顯約。上則通明教興。今據當宗以辯。夫教不孤起。起必因人。人既不同。教亦非一。故攝誘弘濟。軌用實多。貴在得其本詮。誠難覈其條緒。所以約開制。驗旨在為人。顯持犯。諒意存無過。今束一律藏。以五例分之。則教興之意可見也。一以遮性往分。性惡則通於化制。遮戒因過便起。然則性戒。文緩而義急。謂隨諸重戒。並有開文。文雖是開。開實結犯。縱成持也。持之寔難。如婬則三時無樂。毀訾則始終慈救。既是根本貪瞋。何能禁心無逸。故知義存急護也。遮戒一往制止。有益便開。開之過興。還復令制。豈非為存化俗。恐墜枉坑。大慈設教。意唯撿失。故毗尼母論。具立緩急二儀。令尋之以通望也。二以開制往徵。教則通於二世。故下文云。以世尊是一切智人故。制已更開。開已還制。此通未來教也。如五分。雖我所制。於餘方不為清淨者。則不應用。雖非我所制。於餘方必應行者。不得不行。此如來在世教也。然二教相融。互兼彼此。三以報有強弱。教亦重聽。就制則深防限分。約行則山世不同。四以機悟為先。教門輕重致隔。五部異執。豈不然耶。五以事法相對。法唯楷式。乖旨則事不成。事通情性。故隨境制其得失。或記三性之緣。或隨世譏而起。且略引諸條。薄知方詣。總撮包舉者。莫非拯接凡庸。心懷泥曰(即涅槃梵音之〔說〕也)。而興教矣。故文云。世尊何故制增戒學。為調三毒故。云何為學。為求四果故。下諸門中。所述制意。止隨前事。令後進者。尋條知本焉(私曰。此門通別兩意。無非大悲隨機示教。教興雖異。總歸為道。故末文云。必懷泥曰而興教者。即其意也。記云。若在權意。即有餘無餘二□□□□□□會。即指常□□□□□□□大涅槃)。
When a person of the highest attainment arises in the world, he benefits beings in fitting ways. He sets forth teachings according to their capacities, and his principles are never given in vain. The treatise says: "Relying on the gate of great compassion, he expounds the Vinaya." Therefore the Vinaya says: "Out of the World-Honored One's compassionate concern, he taught the Dharma."
Second, this is to counter those outside the way who have no Dharma in which to ground themselves, and to show that the Buddha's Dharma is honored and its path is lofty. Therefore these precepts were established. Looking into the Vinaya below, all those against whom rules were made held peculiar doctrines. Hence the text says: "If these were not compiled and bound together, the outsiders would take occasion to speak otherwise."
Third, this is to counter those of other schools who come forward. Schools have many distinctions. For instance, in the Sarvāstivāda school, the precept text is sometimes elaborate and sometimes brief; the essential nature it points to is not complete. In adapting to laypeople, it fixes standards by time and number; in governing the Dharma, its norms are uniformly without fixed measure. Now the Dharmaguptaka school has persons and Dharma in proper order, and its rules and applications are manifold. Its guidance and encouragement aim only at producing goodness; the intent of its teaching lies in what is evident and concise.
Above, the arising of the teaching has been explained in general. Now I will discuss it according to our own school. The teaching does not arise alone; it always arises because of persons. Since persons differ, the teachings are also not one. Thus, in gathering and guiding, in widely benefiting, the rules and applications are truly many. What matters is grasping the fundamental exposition; it is indeed hard to examine all the details. Therefore, by way of opening and closing, one verifies that the purpose lies in benefiting people. By revealing observance and violation, one trusts that the intent is to preserve freedom from fault. Now I will gather the entire Vinaya collection and divide it into five categories; then the meaning of the teaching's arising can be seen.
First, by way of the distinction between natural and conventional precepts: natural evil extends through both conversion and regulation; conventional precepts arise because of a particular fault. Thus natural precepts are lenient in text but urgent in meaning. This means that throughout the major precepts there are passages allowing exceptions. Though the text is an allowance, the allowance in fact establishes the violation. Even when one keeps them, keeping them is truly difficult. For example, in sexual conduct there is no pleasure at the three times; in abuse, from beginning to end there is compassionate rescue. Since these are fundamentally greed and hatred, how can one restrain the mind without laxity? Therefore we know the meaning lies in urgent protection. Conventional precepts provisionally restrain; when beneficial, they are opened. When the opening gives rise to faults, they are again made binding. Is this not to preserve the conversion of the world and to prevent falling into a pit of ruin? Great compassion establishes teachings with the sole intent of checking faults. Therefore the Vinaya-mātṛkā sets forth in full the two modes of leniency and urgency, so that one may trace them and understand broadly.
Second, by way of opening and closing, one examines the teaching: it extends through both ages. Hence the text below says: "Because the World-Honored One is the all-knowing one, having established a rule he again opens it; having opened it he again establishes it." This is the teaching that extends to the future. As in the Five-Part Vinaya: "Although something was established by me, if in other regions it is not regarded as pure, it should not be applied. Although something was not established by me, if in other regions it must be practiced, one must not fail to practice it." This is the teaching given by the Tathāgata while present in the world. Yet these two teachings blend together, each including the other.
Third, because capacities are strong or weak, the teaching also gives weight to hearing. In terms of regulation, there is deep prevention and limited scope; in terms of practice, mountain and world differ.
Fourth, because awakening of capacity comes first, the gates of teaching differ in weight and lightness. Do the five schools not hold differing views because of this?
Fifth, by way of the contrast between things and Dharma: Dharma is only the model pattern; if one goes against its purport, the matter is not accomplished. Things involve temperament and nature, so according to circumstance one establishes their gain or loss. Sometimes it records the conditions of the three natures; sometimes it arises because of worldly criticism. Let me briefly cite these items so that one may slightly know the direction. In summary, all without exception are for rescuing ordinary people and, with a mind set on nirvāṇa(That is, the Sanskrit sound of nirvāṇa.), for bringing forth the teaching.
Therefore the text says: "For what reason does the World-Honored One establish the higher training in precepts? In order to tame the three poisons. What is that training for? In order to attain the four fruits." In the various sections below, the stated purpose of the rules only follows the preceding matter, so that later students may trace the branches and know the root(A private note: This section has both general and specific meanings; all are nothing but great compassion showing teachings according to capacity. Though the arising of teachings differs, all return to the Path. Hence the closing text says, "Must harbor nirvāṇa and bring forth the teaching"—this is its meaning. A record says: If understood in terms of provisional meaning, there are the two, with remainder and without remainder... it points to the permanent... great nirvāṇa.).