2012年5月26日 星期六

雜阿含-637


八一一(六三七)學戒成就; s.47.46
1.
如是我聞:一時,佛住舍衛國祇樹給孤獨園。

2.學戒成就
爾時、世尊告諸比丘:當修四念處。如上廣說,差別者:乃至如是出家已,住於靜處,攝受波羅提木叉律儀,行處具足,於細微罪生大怖畏。受持學戒,離殺、斷殺、不樂殺生,乃至一切業跡如前說。衣缽隨身,如鳥兩翼。如是學戒成就,修四念處。

3.
佛說此經已,諸比丘聞佛所說,歡喜奉行。

I.圓滿
[論說] 復次、由三因緣,具戒苾芻,當知禁戒淨命圓滿。云何為三?一、所行圓滿,二、攝取圓滿,三、受用圓滿。
1)所行圓滿者,謂從買賣乃至害縛、斷截、撾打、揣摩等事,皆悉遠離。
2)攝取圓滿者,謂於攝取象、馬等事,乃至攝取生穀等事,皆悉遠離。
3)受用圓滿者,謂衣僅蔽身,食纔充腹,便生喜足,於餘長物、非時食等,皆悉遠離。T30,861c

II.戒律儀-T30,402a
云何戒律儀?
嗢柁南曰:戒律儀當知,辨三、虧滿十、六異門、三淨、勝功德十種。
戒律儀者,謂如有一,安住具戒,廣說乃至受學學處。
[梵本] tatra śīlasaṃvaraḥ katamaḥ /yathāpībaikatyaḥ śīlavān viharati, yāvat samādāya śikṣate śikṣāpadeṣu //
1.安住具戒
云何名為安住具戒?謂於所受學所有學處,不虧身業,不虧語業,無闕,無穿。如是名為安住具戒。
[梵本] kathaṃ śīlavān viharati /yathāsamātteṣu śikṣāpadeṣv avipanna-kāyakarmāntaś ca bhavaty avipannavākkarmāntaś ca, akhaṇḍacārī, acchidra-cārī /evaṃ śīlavān bhavati /
2.善能守護別解律儀
云何名為善能守護別解脫律儀?謂能守護七眾所受別解脫律儀,即此律儀,眾差別故,成多律儀。今此義中唯依苾芻律儀處說善能守護別解脫律儀。
[梵本] kathaṃ prātimokṣasaṃvarasaṃvṛto bhavati /saptanaikāyikaṃ śīlaṃ prāti-mokṣasaṃvara ity ucyate / ta ete nikāyabhedena bahavaḥ saṃvarā bhavanti /asmiṃs tv arthe bhikṣusaṃvaram adhiṣṭhāyāha prātimokṣasaṃvarasaṃvṛtaḥ//
3.軌則圓滿
云何名為軌則圓滿?謂如有一,或於威儀路、或於所作事、或於善品加行處所,成就軌則,隨順世間、不越世間,隨順毘奈耶、不越毘奈耶。
[梵本] katham ācārasaṃpanno bhavati /yathāpi tad īryāpathaṃ vetikaraṇīyaṃ vā kuśalapakṣaprayogaṃ vādhiṣṭhāya lokānuvartinā lokānutkrāntena vinayānuvartinā vinayānutkrāntena cācāreṇa samanvāgato bhavati //
3.1.威儀路
云何名為於威儀路成就軌則,隨順世間、不越世間,隨順毘奈耶、不越毘奈耶?謂如有一,於所應行、於如所行,即於此中,如是而行,由是行故不為世間之所譏毀,不為賢良、正至、善士、諸同法者、諸持律者、諸學律者之所呵責。
如於所行,於其所住、所坐、所臥,當知亦爾。如是名為於威儀路,成就軌則,隨順世間、不越世間,隨順毘奈耶、不越毘奈耶。
[梵本] tatreryāpathādhiṣṭhāna ācāraḥ kathaṃ na lokotkrānto na vinayotkrāntaḥ yathāpi tad yatra caṃkramitavyaṃ yathā caṃkramitavyaṃ tatra tathā caṃkramyate, yena na lokagarhito bhavati na satāṃ samyaggatānāṃ sat-puruṣāṇāṃ sahadhārmikāṇāṃ vinayadharāṇāṃ vinayaśikṣitānām avadyo bhavati garhyasthānīyaḥ / yathā caṅkrama evaṃ sthānaṃ niṣadyā śayyā veditavyā //
3.2.於所作事
云何名為於所作事成就軌則,隨順世間、不越世間,隨順毘奈耶、不越毘奈耶?謂如有一,於其所作。若衣服事、若便利事,若用水事、若楊枝事,若入聚落行乞食事、若受用事,若盪缽事、若安置事,若洗足事、若為敷設臥具等事,即此略說:衣事、缽事復有所餘,如是等類諸所應作,名所作事。如其所應,於所應作於如所作,即於此中,如是而作,由是作故不為世間之所譏毀,不為賢良、正至、善士,諸同法者、諸持律者、諸學律者之所呵責。如是名為於所作事成就軌則,隨順世間、不越世間,隨順毘奈耶、不越毘奈耶。
[梵本] tatretikaraṇīyādhiṣṭhāna ācāraḥ kathaṃ na lokotkrānto bhavati na vinayotkrāntaḥ /itikaraṇīyam ucyate cīvarācchādanam uccāraprasrāvam udakadantakāṣṭhaṃ grāmapraveśaḥ piṇḍapātanirhāraparibhogaḥ pātra-nirmādanaṃ sthāpanaṃ ca pādaprakṣālanaṃ śayanāsanaprajñaptiḥ / tasyaiva cābhisaṃkṣepaḥ pātrakarmacīvarakarmeti / yad vā punar evaṃ-bhāgīyaṃ kiṃcit tad itikaraṇīyam ity ucyate /tac ca yathāyogaṃ yatra kalpayitavyaṃ, yathā ca kalpayitavyaṃ tatra tathā kalpayati / yena laukikānām ananuyojyo bhavaty avigarhitaḥ / vinayadharāṇāṃ vinayaśikṣitānām anapavādyo bhavaty avigarhitaḥ, samyaggatānāṃ sahadhārmikāṇām /evam itikaraṇīyādhiṣṭhāna ācāro lokānutkrānto bhavati vinayānutkrāntaś ca //
3.3.於諸善品加行處所
云何名為於諸善品加行處所成就軌則,隨順世間、不越世間,隨順毘奈耶、不越毘奈耶?謂於種種善品加行,若於正法受持讀誦;若於尊長修和敬業參覲承事;若於病者起慈悲心殷重供侍;若於如法宣白加行,住慈悲心展轉與欲;若於正法請問聽受翹勤無墮;於諸有智同梵行者,盡其身力而修敬事;於他善品常勤讚勵;常樂為他宣說正法;入於靜室結跏趺坐繫念思惟。如是等類諸餘無量所修善法,皆說名為善品加行。彼於如是隨所宣說善品加行,如其所應,於所應作於如所作,即於此中,如是而作。由是作故不為世間之所譏毀,不為賢良、正至、善士、諸同法者、諸持律者、諸學律者之所呵責。如是名為於諸善品加行處所,成就軌則,隨順世間、不越世間,隨順毘奈耶、不越毘奈耶。軌則圓滿若於如是所說行相軌則差別悉皆具足,應知說名軌則圓滿。
[梵本] tatra kuśalapakṣaprayogādhiṣṭhāna ācāraḥ kathaṃ lokānutkrāntaś ca bhavati vinayānutkrāntaś ca / kuśalapakṣa ucyate tadyathā svādhyāyo gurūṇāṃ sāmīcīkarmopasthānaṃ ca, tathā glānopasthānam, anyo 'nyam anukampācittam upasthāpya cchandadānam, uddeśaḥ / prayogaḥ paripṛcchā dharma-śravaṇadakṣasyānalasasya, vijñānāṃ sabrahmacāriṇāṃ kāyena vaiyāpṛtya-kriyā, pareṣāṃ ca kuśalapakṣasamādāpanā dharmadeśanā /pratisaṃlayana-praveśaparyaṅkanibandhaniṣadyā, iti ya evaṃbhāgīyā apy anye dharmā ayam ucyate kuśalapakṣaprayogaḥ /sa evaṃ kuśalapakṣaprayogo yathāyogaṃ yathā parikīrtitam, yatra kalpayitavyaṃ tatra tathā kalpayati /yena nānuyojyo bhavati garhito laukikānāṃ vinayadharāṇāṃ vinayaśikṣitānāṃ satāṃ samyaggatānāṃ satpuruṣāṇāṃ sahadhārmikāṇām /ayam ucyate kuśalapakṣaprayogādhiṣṭhāna ācāro lokānutkrānto vinayānutkrāntaś ca /ya ebhir ākāraiḥ saṃpanna ācāra iyam ucyata ācārasaṃpat / evaṃ cācārasaṃpanno bhavati //
4.所行圓滿
云何名為所行圓滿?謂諸苾芻略有五種非所行處。何等為五? 一、唱令家,二、婬女家,三、酤酒家,四、國王家,五、旃荼羅、羯恥那家。若於如是如來所制非所行處能善遠離,於餘無罪所有行處知時而行。如是名為:所行圓滿。
[梵本] kathaṃ ca gocarasaṃpanno bhavati /pañca bhikṣor agocarāḥ /katame pañca /tadyathā ghoṣo veśyaṃ pānāgāro rājakulaṃ caṇḍālakaṭhinam eva pañcamam iti / ya etāṃs tathāgatapratikṣiptān agocarān varjayitvānyatra gocare caraty anavadye tatra kālena evaṃ gocarasaṃpanno bhavati //
5.於微小罪見大怖畏
云何名為於微小罪見大怖畏?謂於諸小、隨小學處,若有所犯可令還淨,名微小罪。於諸學處現行毀犯,說名為罪;既毀犯已,少用功力而得還淨,說名微小。由是因緣名微小罪。云何於中見大怖畏?謂作是觀,勿我於此毀犯因緣,無復堪能得所未得、觸所未觸、證所未證。勿我由此近諸惡趣往諸惡趣,或當自責、或為大師、諸天、有智同梵行者以法呵責。勿我由此遍諸方維惡名、惡稱、惡聲、惡頌遐邇流布。彼於如是現法當來毀犯因生諸非愛果見大怖畏。由是因緣於小隨小所有學處,命難因緣亦不故犯。或時、或處失念而犯,尋便速疾如法發露令得還淨。於微小罪見大怖畏如是名為於微小罪見大怖畏。
[梵本] katham aṇumātreṣv avadyeṣu bhayadarśī bhavati aṇumātram avadyam ucyate kṣudrāṇukṣudrāṇi śikṣāpadāni, yeṣv adhyāpattir vyutthānaṃ ca prajñāyate, teṣāṃ yādhyāpattir idam avadyam aṇumātram / punas tathā hi tasyā adhyāpatter alpakṛcchreṇa vyuttiṣṭhate, yena tad aṇumātram ity ucyate /tatra kathaṃ bhayadarśī bhavati /mā haivāham eṣām adhyāpattihetor abhavyo vā syām aprāptasya prāptaye, anadhigatasyādhigamāya, asākṣātkṛtasya sākṣātkriyāyai, apāyago vā syām apāyagāmī, ātmā vā me apavadet, śāstā vā devatā vā vijñā vā sabrahmacāriṇo dharmatayā vigarheyuḥ digvidikṣu ca me pāpako varṇakīrtiśabdaśloko 'bhyud gacchet" /sa ebhyo dṛṣṭadharmasāṃparāyikebhyas taddhetukebhyo 'niṣṭebhyo dharmebhyo bhayadarśī bhavati / yena tāni kṣudrāṇukṣudrāṇi śikṣāpadāni jīvitahetor api na saṃcintyādhyāpadyate /kadācit karhicit smṛtisaṃpramoṣād adhyāpanno laghu laghv eva yathādharmaṃ pratikaroti vyuttiṣṭhate / evam aṇumātreṣv avadyeṣu bhayadarśī bhavati//
6.受學學處
6.1.明從受
云何名為受學學處?謂於先受別解脫戒,白四羯磨受具戒時,從戒師所,得聞少分學處體性。復從親教、軌範師處,得聞所餘《別解脫經》,總略宣說過於二百五十學處,皆自誓言:『一切當學。』復從所餘恒言議者、同言議者、常交往者、有親愛者聞所學處,復於半月常所宜說《別解脫經》聞所學處,一切自誓皆當修學。以於一切所應學處皆受學故,說名獲得別解律儀。
[梵本] kathaṃ samādāya śikṣate śikṣāpadeṣu / āha / pūrvam anena prātimokṣa-saṃvarasamādāne jñapticaturthena karmaṇopasaṃpadyamānena katipayānāṃ śikṣāpadānāṃ śarīraṃ śrutaṃ, sātirekaṃ ca tadanyaṃ ardhatṛtīyaṃ śikṣāpadaśataṃ prātimokṣasūtroddiṣṭaṃ pratijñayai vopagataṃ "sarvatra śikṣiṣyāmī''ti, ācāryopādhyāyānām antikāc chrutvā, ālaptaka-saṃlaptakasaṃstutakasapriyakānām / ardhārdhamāsaṃ ca prātimokṣasūtroddeśataḥ, tataś ca tena sarvaśikṣāpadasamādānāt prātimokṣasaṃvaraḥ pratilabdhaḥ /
6.2.辨善巧
從此以後於諸學處,若已善巧便能無犯,設有所犯尋如法悔。若諸學處未得善巧、未能曉悟,由先自誓願受持故,得於今時求受善巧、欲求曉悟。於如前說諸所學處,從親教師、或軌範師如先請問。既得善巧及曉悟已,隨所教誨無增無減,復能受學。又於尊重及等尊重所說學處,若文、若義能無倒受。如是名為受學學處。
[梵本] tata uttarakālaṃ yeṣu śikṣāpadeṣu kuśalo bhavati tāni tāvan nādhyāpadyate / adhyāpannaś ca yathādharmaṃ pratikaroti /yeṣu punaḥ śikṣāpadeṣv akuśalo bhavati, avyutpannabuddhiḥ tāni pūrvaṃ pratijñā-samādānena samādattāny etarhi vyutpattikauśalyatayā samādadāti /tebhyaḥ pūrvaṃ yathāparikīrtitebhyaḥ sthānebhya ācāryasya vopādhyāyasya vā pūrvavat, vyutpattikauśalyatayā ca punaḥ samādāya, yathānuśiṣṭo 'nyūnam anadhikaṃ śikṣate teṣu gurugurusthānīyavyapadiṣṭeṣu śikṣāpadeṣu, aviparītagrāhī ca bhavaty arthasya vyañjanasya ca /evaṃ samādāya śikṣate śikṣāpadeṣv ayam / tāvad vibhaṃgaḥ śīlasaṃvarasya vistarakṛtaḥ //
6.3.略攝三種(辨略義)
6.3.1.三種戒相
如是廣辨戒律儀已。云何應知此中略義?謂於是中,世尊顯示戒蘊略義,有三種相。一者、無失壞相。二者、自性相。三者、自性功德相。此復云何?謂若說言:安住具戒,由此顯示尸羅律儀無失壞相。若復說言:能善守護別解律儀,由此顯示尸羅律儀自性相。若復說言:軌則、所行皆悉圓滿,由此顯示別解律儀,如其所受,觀他增上自性功德相。所以者何?由他觀見如是軌則、所行圓滿,未信者信,信者增長,由是發生清淨信處,心無厭惡,言不譏毀。若異於此具足尸羅軌則、所行皆圓滿者,觀他增上所有功德勝利,應無。與此相違過失,應有。若復說言:於微小罪見大怖畏、受學學處,由此顯示別解律儀,如其所受,觀自增上自性功德相。所以者何?雖由如是軌則、所行皆悉圓滿,獲得如前觀他增上功德勝利,然由毀犯淨戒因緣,當生惡趣。或無堪能得所未得,如前廣說。若能於彼微小罪中見大怖畏,於先所受上品學處能正修學,由是因緣,身壞已後當生善趣,亦有堪能得所未得,如前廣說。由是因緣,說此名為別解律儀,如其所受觀自增上功德勝利。
[梵本] tāvad vibhaṃgaḥ śīlasaṃvarasya vistarakṛtaḥ //tatra katamaḥ samāsārthaḥ /tatrāyaṃ samāsārthas trilakṣaṇa eva śīlaskandhaḥ paridīpito bhagavatā, tadyathāvipraṇāśalakṣaṇaḥ, svabhāva-lakṣaṇaḥ, svabhāvaguṇalakṣaṇaś ca // yathā katham iti yat tāvad āha śīlavān viharatīty anena tāvad avipraṇāśalakṣaṇaṃ śīlasaṃvarasyākhyātam //yat punar āha prātimokṣasaṃvarasaṃvṛta ity anena svabhāvalakṣaṇam ākhyātam //yat punar āha / ācāragocarasaṃpanna iti, anena param upanidhāya tathā samādattasya prātimokṣasaṃvarasya guṇalakṣaṇam ākhyātam// tathāpi pare tām ācāragocarasaṃpadam upalabhyāprasannāś ca prasīdanti, prasannānāṃ ca bhavati bhūyobhāvaḥ, prasannāś ca prasannādhikāraṃ kurvanti / na ca manāṃsi pradūṣayanti, nāvarṇaṃ niścārayanti /anyathā śīlasaṃpannasyācāragocarasaṃpannasyāyaṃ parādhipateyo guṇa ānuśaṃsā na bhavet, etad viparyayeṇa vāsya doṣa eva bhavet //yat punar āha / aṇumātreṣv avadyeṣu bhayadarśī samādāya śikṣate śīkṣāpadeṣv iti, anenādhyātmādhipateyaguṇānuśaṃsalakṣaṇam ākhyātam /yad apy evam ācāragocarasaṃpannaḥ parādhipateyaṃ guṇānuśaṃsaṃ pratilabheta, api tu śīlaṃ vipādayitvā taddhetos tatpratyayam apāyeṣūpapadyate / abhavyatāṃ vāprāptasya prāptaye pūrvavat //yat punar aṇumātreṣv avadyeṣu bhayadarśī bhavati / prāg evādhimātreṣu samādāya ca śikṣate śikṣāpadeṣu tasmāt taddhetos tatpratyayaṃ kāyasya bhedāt sugatāv upapadyate / bhavyo vā bhavaty aprāptasya prāptaye pūrvavad /anena kāraṇenādhyātmādhipateyo 'yaṃ śīlasaṃvarasya guṇānuśaṃsa ity ucyate //
6.3.2.三種戒性
復有異門,謂佛世尊此中,略顯三種戒性。一、受持戒性。二、出離戒性。三、修習戒性。謂若說言:『安住具戒』,由此顯示受持戒性。若復說言:『能善守護別解律儀』,由此顯示出離戒性。所以者何?別解律儀所攝淨戒,當知說名增上戒學。即依如是增上戒學,修增上心、增上慧學。由此能得一切苦盡究竟出離。如是出離,用增上戒以為前行所依止處,是故說此別解律儀,名出離戒性。若復說言:『軌則、所行皆悉圓滿,於微小罪見大怖畏,受學學處。』由此顯示修習戒性。所以者何?若由如是所說諸相別解律儀,修習淨戒,名善修習、極善修習。如是一種尸羅律儀現前宣說,當知六種。
[梵本] aparaḥ punaḥ paryāyaḥ / samāsato bhagavatā samādattaśīlatā paridīpitā, nairyāṇikaśīlatā ca, śīlabhāvanā ca / tatra yat tāvad āha / "śīlavān viharatī''ty anena samādattaśīlatākhyātā //yat punar āha / "prātimokṣasaṃvarasaṃvṛta" ity anena nairyāṇika-śīlatākhyātā /tathā hi prātimokṣasaṃvarasaṅgṛhītaṃ śīlam adhiśīlaṃ śikṣety ucyate / adhiśīlaṃ ca śikṣāṃ niśritya, adhicittaṃ ca, adhiprajñaṃ ca sikṣāṃ bhāvayaty, evam asau sarvaduḥkhakṣayāya niryāto bhavati /yadutādhiśīlaṃ pratiṣṭhāya pūrvaṃgamaṃ kṛtvā tasmāt prātimokṣasaṃvaro nairyāṇikaṃ śīlam ity ucyate // ebhir ākārais tat prātimokṣasaṃvaraśīlaṃ bhāvayitavyam / evaṃ ca bhāvitaṃ subhāvitaṃ bhavatīti sa eṣa ekaḥ śīlasaṃvaraḥ ṣaḍākāradeśanāpratyupasthāno veditavyaḥ //
6.4.虧損十因
又即如是尸羅律儀,由十因緣,當知虧損。即此相違十因緣故,當知圓滿。云何十種虧損因緣?一者、最初惡受尸羅律儀。二者、太極沈下。三者、大極浮散。四者、放逸懈怠所攝。五者、發起邪願。六者、軌則虧損所攝。七者、淨命虧損所攝。八者、墮在二邊。九者、不能出離。十者、所受失壞。
[梵本] sa khalv eṣa śīlasaṃvaro daśabhiḥ kāraṇair vipanno veditavyaḥ /viparyayād daśabhiś caiva kāraṅaiḥ saṃpannaḥ //katamair daśabhiḥ kāraṇair vipanno bhavati /ādita eva durgṛhīto bhavati, atilīno bhavati, atisṛto bhavati, pramādakausīdyaparigṛhīto bhavati, mithyā-praṇihito bhavati, ācāravipattyā parigṛhīto bhavati, ājīvavipattyā parigṛhīto bhavati, antadvayapatito bhavati, anairyāṇiko bhavati, samādānaparibhraṣṭaś ca bhavati //
6.4.1. 惡受尸羅
云何名為最初惡受尸羅律儀?謂如有一,王所逼迫而求出家、或為狂賊之所逼迫、或為債主之所逼迫、或為怖畏之所逼迫、或不活畏之所逼迫而求出家。不為沙門性、不為婆羅門性、不為自調伏、不為自寂靜、不為自涅槃而求出家。
如是名為最初惡受尸羅律儀。
[梵本] tatra katham ādito durgṛhītaṃ śīlaṃ bhavati /yathāpīhaikatyo rājābhinirṇīto vā pravrajitaś, caurābhinirṇīto vā, ṛṇārto vā, bhayārto vā, ajīvikā bhayabhīto vā, na śrāmaṇyāya, na brāhmaṇyāya, nātmaśamāya, nātmadamāya, nātma-parinirvāṇāya /evam ādito durgṛhīto bhavati //
6.4.2.太極沈下
云何名為太極沈下?謂如有一,性無羞恥,惡作羸劣,為性慢緩;於諸學處,所作慢緩。如是名為太極沈下。
[梵本] katham atilīno bhavati /yathāpīhaikatyo 'lajjī bhavati mandakaukṛtyaḥ, śaithilikaḥ śithilakārī śikṣāpadeṣu /evam atilīno bhavati //
6.4.3.太極浮散
云何名為太極浮散?謂如有一,堅執惡取,非處惡作,於不應作諸惡作中浪作惡作;非處於他起輕蔑心、或惱害心。於其非處,強生曉悟。如是名為太極浮散。
[梵本] katham atisṛto bhavati /yathāpīhaikatyo durgṛhītagrāhī bhavaty asthāna-kaukṛtyaḥ / saukṛtyakaraṇīyeṣu sthāneṣu kaukṛtyāyamānaḥ / asthāne pareṣām antike paribhavacittaṃ vāghātaṃ votpādayati pravedayati /evam atisṛtaṃ bhavati //
6.4.4.放逸懈怠所攝
云何放逸懈怠所攝?謂如有一,由過去世毀犯所犯,於此毀犯,由失念故,一類不能如法還淨。如由過去、由未來世、由現在世,當知亦爾。謂毀犯所犯,於此毀犯,由失念故,一類不能如法還淨。又非先時,於所毀犯,發起猛利無犯樂欲。謂我定當如如所行、如如所住,如是如是行於所行、如是如是住於所住,於所毀犯終不毀犯。由是因緣隨所行住,如是如是毀犯所犯。由此成就前際俱行、後際俱行、中際俱行,先時所作及俱隨行所有放逸。又自執取睡眠為樂、偃臥為樂、脅臥為樂、性不翹勤、為性懶惰不具起發,於諸有智同梵行者,不能時時覲問供事。是名放逸懈怠所攝。
[梵本] kathaṃ pramādakausīdyaparigṛhītaṃ bhavati /yathāpīhaikatyo yām atītam adhvānam upādāyāpattim āpannaḥ, sā cānena smṛtisaṃpramoṣād ekatyā na yathādharmaṃ pratikṛtā bhavati / yathātītam adhvānam upādāya, evam anāgataṃ vartamānam adhvānam upādāya yām āpattim āpanno bhavati, sā cānena smṛtisaṃpramoṣād ekatyā na yathādharmaṃ pratikṛtā bhavati na ca pūrvam evāpatter āyatyām anadhyāpattaye tīvram autsukyam āpadyate, yan nv "ahaṃ tathā tathā careyaṃ vihareyam, yathā yathā caran viharaṃś cāpattiṃ nādhyāpadyeya" /tathā ca tathā carati viharati yathāpattim adhyāpadyate /so 'nena pūrvāntasahagatenāparāntasahagatena madhyānta-sahagatena pūrvakālakaraṇīyena sahānucareṇa ca pramādena samanvāgataḥ nidrāsukhaṃ śayanasukhaṃ pārśvasukhaṃ ca svīkaroti/adakṣaś ca bhavaty alasaḥ, anutthānasaṃpannaḥ, na kartā bhavati vijñānāṃ sabrahmacāriṇāṃ kāyena vaiyāpṛtyam /evaṃ pramādakausīdyaparigṛhītaṃ bhavati //
6.4.5.發起邪願
云何名為發起邪願?謂如有一,依止邪願修行梵行,言:『我所有若戒、若禁、若常精勤、若修梵行,當得生天或餘天處。』或復愛樂利養、恭敬而修梵行。謂因此故,從他希求利養、恭敬,即於如是利養、恭敬深生染著。如是名為發起邪願。
[梵本] kathaṃ mithyāpraṇihitaṃ bhavati /yathāpīhaikatyaḥ praṇidhāya brahmacaryaṃ carati / "anenāhaṃ śīlena vā vratena vā tapasā vā brahmacaryavāsena vā devo vā syāṃ devānyatamo vā" /lābhasatkārakāmo bhavati, parataḥ lābha-satkāraṃ prārthayate, lābhasatkārasya spṛhayati /evaṃ mithyāpraṇihitaṃ bhavati //
6.4.6.軌則虧損所攝
云何軌則虧損所攝?謂如有一,於威儀路、或所作事、或諸善品加行處所所有軌則,不順世間、違越世間,不順毘奈耶、違越毘奈耶,如前廣說。是名軌則虧損所攝。
[梵本] katham ācāravipattyā parigṛhītaṃ bhavati /yathāpīhaikatya īryāpathaṃ vādhiṣṭhāyetikaraṇīyaṃ vā kuśalapakṣaprayogaṃ vā lokotkrāntaś ca bhavati vinayotkrāntaś ca pūrvavad /evam ācāravipattyā parigṛhītaṃ bhavati //
6.4.7.淨命虧損所攝
6.4.7.1.非法追求
云何淨命虧損所攝?謂如有一,為性大欲,不知喜足,難養、難滿。常以非法追求衣服、飲食、臥具、病緣醫藥、及諸資具,不以正法。
[梵本] katham ājīvavipattyā parigṛhītaṃ bhavati /yathāpīhaikatyo maheccho bhavaty asaṃtuṣṭo duṣpoṣo durbharajātīyaḥ /sa cādharmeṇa cīvaraṃ paryeṣate na dharmeṇa, adharmeṇa piṇḍapātaṃ śayanāsanaṃ glānapratyaya-bhaiṣajyapariṣkāram paryeṣate na dharmeṇa /
6.4.7.2.貪求方便
6.4.7.2.1.依詐威儀
又為貪求種種衣服、飲食、臥具、病緣醫藥、資具因緣,方便顯己有勝功德,矯詐構集非常威儀。為誑他故恒常詐現諸根無掉、諸根無動、諸根寂靜,由是令他謂其有德,當有所施、當有所作。所謂承事供給衣服、飲食、臥具、病緣醫藥、及諸資具。
[梵本] sa ca cīvara-piṇḍapāta-śayanāsanaglāna-pratyaya-bhaiṣajya-pariṣkārahetor ātmano guṇasaṃbhāvanā-nimittam aprākṛtaṃ viṭhapitam īryāpathaṃ kalpayati, anuddhatendriyatām acapalendriyatāṃ śāntendriyatāṃ ca pareṣām upadarśayati / yenāsya pare guṇasaṃbhāvanājñātā dātavyaṃ kartavyaṃ manyante, yaduta cīvara-piṇḍapāta-śayanāsanaglānapratyayabhaiṣajyapariṣkārān /
6.4.7.2.2.依邪妄語
又多凶悖、強口、矯傲、修飾其名、執恃種姓。或求多聞、或住持法,為利養故亦復為他宣說正法,或佛所說或弟子說,或自宣說己實有德,或少增益。
[梵本] dhvāṅkṣaś ca bhavati mukharaḥ pragalbhaḥ kelāyitā nāmagotrodgṛhītā bahuśruto bhavati dharma-dharaḥ / lābhakāraṇād eva ca pareṣāṃ dharmaṃ saṃlapati buddhabhāṣitaṃ vā śrāvakabhāṣitaṃ vā, ātmano vā guṇān bhūtān vā kiṃcid vā punaḥ samāropya svayam eva vaktā bhavati,
6.4.7.2.3.依假現相
或於他前方便現相,為求衣服,或求隨一沙門資具。或為求多、或求精妙,雖無匱乏而現被服故蔽衣裳,為令淨信長者、居士、婆羅門等,知其衣服有所匱乏,殷重承事給施眾多上妙衣服。如為衣服,為餘隨一沙門資生眾具亦爾。
[梵本] lāpayati vā paraiḥ / anuttareṇa vopadarśayitā, cīvarārthī vā, anyatamānyatamena vā śrāmaṇakena pariṣkāreṇārthī prabhūtena vāgratareṇa vā /avihanyamāno 'pi prākṛtasya cīvarasyopadarśayitā bhavati, apy evaṃ śrāddhā brāhmaṇagṛhapatayaḥ cīvareṇa vighātaṃ saṃlakṣayitvā prabhūtaṃ praṇitaṃ cīvaraṃ dātavyaṃ kartavyaṃ maṃsyante /yathā cīvaram evam anyatamānyatamaṃ śrāmaṇakaṃ jīvitapariṣkāram /
6.4.7.2.4.依苦研逼
或於淨信長者居士、婆羅門所,如其所欲不得稱遂,或彼財物有所闕乏,求不得時即便強逼、研磨、麤語而苦求索。
[梵本] śrāddhānāṃ ca brāhmaṇagṛhapatīnām antikād yathākāmaṃ vālabhamānaḥ, asatsu vāsaṃvidyamāneṣu bhogeṣv alabhamāna evaṃ coparodhena yācate niṣpiṣya, niṣpiṣyāpi cainān paruṣayaty api /
6.4.7.2.5.依利求利
或彼財物無所闕乏,得下劣時,便對施主現前,毀棄所得財物。如是告言:「咄哉男子!某善男子、某善女人,方汝族姓及以財寶,極為下劣又極貧匱,而能惠施如是如是多妙悅意資產眾具。汝望於彼族姓尊貴、財寶豐饒,何為但施如是少劣非悅意物?」彼由如是或依矯詐、或邪妄語、或假現相、或苦研逼、或利求利種種狀相,而從他所非法希求所有衣服、飲食、臥具、病緣醫藥、諸資生具。非以正法而有所求,由非法故,說名邪命。如是名為尸羅淨命虧損所攝。
[梵本] hīnaṃ vā punar labdhvā tathā saṃvidyamāneṣu bhogeṣu taṃ lābhaṃ paṃsayaty avasādayati / saṃmukhaṃ ca dātāraṃ dānapatim evaṃ cāha "haṃ bho, kulaputra, santy eke kulaputrāḥ kuladuhitaraś ca ye tavāntikān nīcakulīnatarāś ca daridratarāś ca /te punar evaṃ caivaṃ ca praṇītadāyino mana-āpadāyinaś ca /kasmāt tvaṃ teṣām antikād uccakulīnataraś cāḍhyataraś ca samāna evam amanā-āpadāyī, cāpraṇītaparīttadāyī ce''ti /ya ebhir ākāraiḥ kuhanāṃ vā niśritya lapanāṃ vā naimittikatāṃ vā naiṣpeṣikatāṃ vā lābhena vā lābhaṃ niścikīrṣatāṃ cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyapariṣkārān parataḥ paryeṣate, so 'dharmeṇa /yaḥ punar adharmeṇa so 'sya bhavati mithyājīvaḥ /evaṃ tac chīlam ājīvavipattyā parigṛhītaṃ bhavati //
6.4.8.墮在二邊
6.4.8.1.極樂行邊
云何名為墮在二邊?謂如有一,耽著受用極樂行邊,從他所得或法、非法所有衣服、飲食、臥具、病緣醫藥、及諸資具,愛玩受用、不觀過患、不知出離,是名邊。
[梵本] katham antadvayapatitaṃ bhavati /yathāpīhaikatyaḥ kāmasukhallikānuyukto bhavaty adhyavasitaḥ, tān parataḥ pratilabdhān dharmeṇa vādharmeṇa vā cīvarapiṇḍapātaśayanāsanaglānapratyayabhaisajyapariṣkārān paribhuṅkte, ādīnavādarśī niḥsaraṇam aprajānan / ayam ucyata eko 'ntaḥ /
6.4.8.2.自苦行邊
復有一類,好求受用自苦行邊,以無量門而自煎迫受極苦楚,謂依棘刺、或依灰坌、或依木杵、或依木板、或狐蹲住、或狐蹲坐修斷瑜伽。或復事火,謂乃至三承事於火。或復昇水,謂乃至三昇上其水。或一足住,隨日而轉。或復所餘。如是等類修自苦行,是第二邊。如是名為墮在二邊。
[梵本] punar aparam ihaikatya ātmaklamathānuyukto bhavaty anekaparyāyeṇātmānam ātāpayati saṃtāpayati kaṣṭavratasamādāyī ca bhavati / tadyathā kaṇṭhakā pāśrayo vā bhavati bhasmāpāśrayo musalāpāśrayaḥ phalakāpāśrayo bhavati / utkuṭukasthito bhavaty utkuṭukaprahāṇayogam anuyuktaḥ / agniparicārako bhavati, yāvat trir apy agniṃ paricarati udakam adhyāroho bhavati, yāvat trir apy udakam adhyārohati /ekapādakaḥ sthitvā yataḥ sūryas tataḥ parivartate /iti yo vā punar apy evaṃbhāgīya ātmaklamathānuyogaḥ / ayam ucyate dvitīyo 'ntaḥ /evam antadvayapatitaṃ bhavati /
6.4.9.不能出離
云何名為不能出離?謂如有一,或戒、或禁,由見執取,謂:『我因此,若戒、若禁,當得清淨、解脫、出離。』一切外道所有禁戒,雖善防護、雖善清淨,如其清淨,不名出離。如是名為不能出離。
[梵本] katham anairyāṇikaṃ bhavati /yathāpīhaikatyaḥ śīlaṃ vā vrataṃ vā dṛṣṭyā parāmṛśati / "anenaiva śīlena vā vratena vā śuddhir bhaviṣyati / muktir niryāṇaṃ bhaviṣyatī''ti / sarvaṃ ca śīlam ito bāhyānāṃ surakṣitam api suviśuddham api tad upamayā viṣuddhyānairyāṇikam ity ucyate /evam anairyāṇikaṃ bhavati //
6.4.10.所受失壞
云何名為所受失壞?謂如有一,都無羞恥,不顧沙門,毀犯淨戒,習諸惡法,內懷腐敗,外現貞實,猶如淨水所生蝸牛,螺音狗行。實非沙門自稱沙門,實非梵行自稱梵行。如是名為所受失壞。略由如是十種因緣名戒虧損。世尊或說:「尸羅虧損」,或時復說:「尸羅艱難」。當知於彼諸因緣中,由二因緣,謂不能出離,及所受失壞。由餘因緣,當知唯說尸羅虧損。
[梵本] kathaṃ samādānaparibhraṣṭaṃ bhavati /yathāpīhaikatyaḥ sarveṇa sarvam alajjībhavati nirapekṣaḥ śrāmaṇye, sa ca bhavati duḥśīlaḥ pāpadharmā antaḥpūtir avasrutaḥ kaśambakajātaḥ śaṃkhasvarasamācāraḥ, aśramaṇaḥ śramaṇapratijñaḥ, abrahmacārī brahmacāripratijñaḥ evaṃ samādānapari-bhraṣṭaṃ bhavati // ebhir daśabhiḥ kāraṇair vipannaṃ śīlaṃ śīlavipattir ity uktā bhagavatā / api ca śīlavyasanam apy uktaṃ bhagavatā /tac caibhyaḥ kāraṇebhyo dvābhyāṃ kāraṇābhyāṃ veditavyam, yā cānairyāṇikatā yaś ca samādānabhraṃśaḥ, tadanyaiś ca kāraṇaiḥ śīlavipattir eva veditavyā //
6.5. 圓滿十因緣
與此安立黑品因緣相違白品所有因緣,當知說名尸羅圓滿、尸羅清淨。
[梵本] eṣām eva ca kṛṣṇapakṣavyavasthitānāṃ kāraṇānāṃ viparyayeṇa śukla-pakṣyaiḥ kāraṇaiḥ śīlasampattir veditavyā śīlaviśuddhiś ca //
6.6.六異門
6.6.1.引教
6.6.1.1.根本
有處世尊宣說尸羅名為根本。如伽他說:「若善住根本,其心便寂靜,因聖見、惡見,相應不相應。」
[梵本] kvacit punar bhagavatā śīlaṃ mūlārthenoktam / yathoktam /supratiṣṭhitamūlaḥ syāc cittasyopaśame rataḥ /saṃyukto ca visaṃyukto dṛṣṭyādṛṣṭyāryapāpayā //iti gāthā //
6.6.1.2.莊嚴具
有處世尊宣說尸羅名莊嚴具。如伽他說:『苾芻苾芻尼,戒莊嚴圓滿,於不善能捨,於善能修習。』
[梵本] kvacid alaṃkāraśabdenoktaṃ / yathoktaṃ /śīlālaṃkārasaṃpanno bhikṣur vā bhikṣuṇī vā / akuśalaṃ prajahāti kuśalaṃ bhāvayati /
6.6.1.3.塗香
有處世尊宣說尸羅名為塗香。如伽他說:苾芻苾芻尼,戒塗香圓滿,於不善能捨,於善能修習。
[梵本] kvacid anulepanaśabdenoktam / yatrāha /śīlānulepanasaṃpanno bhikṣur vā bhikṣuṇī veti pūrvavat /
6.6.1.4.薰香
有處世尊宣說尸羅名為薰香。如伽他說:阿難有香類,順風善能薰,逆風亦能薰,順逆薰亦爾。
[梵本] kvacid gandhaśabdenoktam /asti tad Ānanda gandhajātaṃ yasyānuvātam api gandho vāti, prativātam apy, anuvātam api prativātam api gandho vāti /
6.6.1.5.妙行
有處世尊宣說尸羅名為妙行。如伽他說:身妙行能感,可愛諸異熟,於現法當來,語妙行亦爾。
[梵本] kvacid sucaritaśabdenoktam / yatrāha /kāyasucaritasyeṣṭo vipāko dṛṣṭe dharme 'bhisaṃparāye ca evaṃ vāksucaritasya /
6.6.1.6.律儀
有處世尊宣說尸羅名為律儀。如伽他說:諸有惠施主,具戒住律儀,有阿笈摩見,及有果正見。復有說言安住具戒,善能守護別解律儀,乃至廣說。
[梵本] kvacid saṃvaraśabdenoktam / yatrāha /dātā dānapatiḥ śīlavān bhavati / saṃvarasthāyy āgamadṛṣṭiḥ phaladarśī //api coktam / śīlavān viharati, prātimokṣasaṃvarasaṃvṛta iti vistaraḥ //
6.6.2.釋名
6.6.2.1.根本
問:何緣世尊宣說尸羅名為根本?答:能建立義、能任持義,是根本義。由此尸羅建立、任持一切世間及出世間,能引無罪、最勝、第一、快樂、功德,令生令證,是故尸羅說名根本。譬如大地,建立、任持一切藥、草、卉、木、叢林,令生令長。如是尸羅如前廣說。
[梵本] kena kāraṇena bhagavatā śīlaṃ mūlaśabdenoktaṃ pratiṣṭhārthādhārārtho mūlārthaḥ /tac caitac chīlaṃ sarveṣām eva laukikalokottarāṇāṃ guṇānām anavadyānām agryānāṃ pravarānāṃ sukhāhārāṇām, pratiṣṭhāsthānīyaṃ cotpattaye pratilaṃbhāya tasmān mūlaśabdenocyate /tadyathā pṛthivī pratiṣṭhā bhavaty ādhāras tṛṇagulmauṣadhivanaspatīnām utpattaye, evam eva śīlam vistareṇa pūrvavad vācyam //
6.6.2.2.莊嚴具
問:何緣世尊宣說尸羅名莊嚴具?答:諸餘世間耳環、指環、腕釧、臂釧及以寶印、金銀鬘等妙莊嚴具。若有成就幼稚黑髮、少年盛壯姝妙形色而服飾之少增妙好。
非有成就朽老衰邁、齒落髮白年逾八十或九十者而服飾之當有妙好。唯除俳戲令眾歡笑。若遭病苦、財貨匱乏、親戚喪亡,當爾服之亦無妙好。戒莊嚴具於一切類、於一切時若有服者,皆為妙好。是故尸羅名莊嚴具。
[梵本] kena kāraṇena śīlam alaṃkāraśabdenākhyātam āha / yāni tadanyāni bhūṣaṇāni tadyathā harṣā vā, kaṭakā vā, keyūrā vā, mudrikā vā, jātarūparajatamālā vā, tāni yāvād ayaṃ dahro bhavati śiśuḥ kṛṣṇakeśaḥ pratyagrayauvanasamanvāgataḥ tāvad asya vibhūṣaṇāni prāvṛtāni śobhāmātrāṃ janayanti /na tv evaṃ punar jīrṇasya, vṛddhasya, mahallasyāśītikasya vā, nāvatikasya vā, khaṇḍadantasya, palitaśiraso, nānyatra tair vibhūṣaṇaiḥ prāvṛtaiḥ sa viḍambita iva khyāti /ārogyavyasane vā, bhogavyasane vā, jñātivyasane vā pratyupasthite na śobhate /śīlaṃ punaḥ sarveṣāṃ sarvakālaṃ ca śobhākaraṃ bhavati /tasmād alaṃkāraśabdenocyate //
6.6.2.3.塗香
問:何緣世尊宣說尸羅名為塗香?答:由此所受清淨、無罪、妙善尸羅,能正除遣一切所受惡戒為因身心熱惱。譬如最極炎熾熱時,塗以栴檀、龍腦香等,一切鬱蒸皆得除滅。是故尸羅說名塗香。
[梵本] kena kāraṇena śīlam anulepanaśabdenoktam /tat khalu kuśalam anavadyaṃ śīlasamādānaṃ sarvadauḥśīlyasamādānahetukaṃ kāyaparidāhaṃ cittaparidāham apanayati /gharmābhitaptasyottamagrīṣmaparidāhe kāle pratyupasthite candanānulepanaṃ vā karpūrānulepanaṃ vā /anena kāraṇena śīlam anulepanaśabdenocyate //
6.6.2.4.薰香
問:何緣世尊宣說尸羅名為薰香?答:具戒士夫補特伽羅遍諸方域,妙善稱譽聲頌普聞。譬如種種根、莖香等,隨風飄颺遍諸方所、悅意芬馥周流彌遠。是故尸羅名為薰香。
[梵本] kena kāraṇena śīlaṃ gandhajātaśabdenocyate /śīlavataḥ khalu puruṣa-pudgalasya digvidikṣu kalyāṇaḥ kīrtiyaśaḥśabdaśloko niścarati /vividhānāṃ vā mūlagandhajātānāṃ sāragandhajātānāṃ vā, puṣpagandhānāṃ vā vāteritānāṃ digvidikṣu mana-āpo gandho niścarati/ anena kāraṇena śīlaṃ gandhajātaśabdenocyate //
6.6.2.5.妙行
問:何緣世尊宣說尸羅名為妙行?答:由此尸羅清淨善行,能趣妙樂,往妙天趣,向妙安隱,故名妙行。
[梵本] kena kāraṇena śīlaṃ sucaritaśabdenocyate /sukhagāminy eṣā caryā svargagāminī sugatigāminī / eṣā caryā tasmāt sucaritam ity ucyate //
6.6.2.6.律儀
問:何緣世尊宣說尸羅,名為律儀?答:由此尸羅清淨善法,是防護性,是息除相,是遠離體,故名律儀。
[梵本] kena kāraṇena śīlaṃ saṃvaraśabdenocyate /nivṛttisvabhāva eṣa dharmo nivṛttilakṣaṇo viratisvabhāvaḥ / tasmāt saṃvaraśabdenocyate //
6.7. 清淨因
又戒律儀有三種觀清淨因相。何等為三?一、觀身業。二、觀語業。三、觀意業。云何觀察如是諸業,令戒律儀皆得清淨?
[梵本] asya punaḥ śīlasaṃvarasya trividhā pratyavekṣā pariśuddhinimittaṃ /katamā trividhā / yaduta kāyakarmapratyavekṣā, vākkarmapratyavekṣā, manaskarmapratyavekṣā //katham etāni karmāṇi pratyavekṣamāṇaḥ śīlasaṃvaraṃ pariśodhayati /
6.7.1.觀身語業
6.7.1.1.於現在世
謂希當造及欲正造,身作業時,如是觀察:「我此身業,為能自損及以損他,是不善性,能生眾苦,招苦異熟?為不自損亦不損他,是其善性能生諸樂,招樂異熟?」如是觀已,若自了知我此身業自損損他,是不善性,能生眾苦,招苦異熟,即於此業,攝斂不作,亦不與便。若自了知我此身業,不損自他,是其善性,餘如前說。即於此業,而不攝斂、造作、與便。
[梵本] yat karma kāyena praṇihitaṃ bhavati kartuṃ tad evam pratyavekṣate /"kin nu vyābādhikaṃ me etat kāyakarma ātmanaḥ pareṣām, akuśalaṃ duḥkhodayaṃ duḥkhavipākam āhosvid, avyābādhikaṃ me etat kāyakarma ātmanaḥ pareṣāṃ kuśalaṃ sukhodayaṃ sukhavipākaṃ" /sacet sa evaṃ pratyavekṣamāṇo jānāti, "vyābādhikaṃ me etat kāyakarma ātmano vā parasya vākuśalaṃ duḥkhodayaṃ, duḥkhavipākaṃ", sa pratisaṃharati, tatkarma na karoti, nānuprayacchati /sacet punar jānāty avyābādhikaṃ me etat kāyakarma kuśalaṃ pūrvavat, sa karoti tat kāyena karma na pratisaṃharati, anuprayacchati /
6.7.1.2.於過去世
復於過去已造身業,亦數觀察,我此身業為能自損,餘如前說。如是觀已,若自了知我此身業,自損損他,餘如前說,便於有智同梵行所,如實發露,如法悔除。若自了知我此身業,不損自他,餘如前說,便生歡喜,晝夜安住,多隨修學。如是彼於去、來、今世所造身業,能善觀察、能善清淨。如於身業、於其語業,當知亦爾。
[梵本] yad apy anenātītam adhvānam upādāya kāyena karma kṛtaṃ bhavati / tad apy abhīkṣṇaṃ pratyavekṣate /kiṃ nu vyābādhikaṃ me etat pūrvavat /sacet sa evaṃ pratyavekṣmāṇo jānāti vyābādhikaṃ me etat kāyakarma pūrvavat / savijñānāṃ sabrahmacāriṇām antike pratideśayati, yathādharmaṃ pratikaroti /sacet punar evaṃ pratyavekṣamāṇo jānāty avyābādhikaṃ me etat kāyakarma pūrvavat / sa tenaiva prītiprāmodyenāhorātrānuśikṣī bahulam viharaty, evam asya tat kāyakarma su-pratyavekṣitaṃ ca bhavati, suviśodhitaṃ ca yadutātītānāgatapratyutpanneṣv adhvasu //yathā kāyakarmaivaṃ vākkarma veditavyam //
6.7.2.觀意業
由過去行為緣生意、由未來行為緣生意、由現在行為緣生意,即於此意數數觀察,我此意業,為能自損,餘如前說。如是觀已,若自了知我此意業是其黑品,即於此業,攝斂不起,不與其便。若自了知我此意業是其白品,即於此業,而不斂攝,發起與便。如是於彼去、來、今世所起意業,能善觀察、能善清淨。
[梵本] atītān saṃskārān pratītyotpadyate manaḥ / anāgatān, pratyutpannān saṃskārān pratītyotpadyate manaḥ / tanmano 'bhīkṣṇaṃ pratyavekṣate, "kiṃ nu vyābādhikaṃ me etan manaḥ" pūrvavat /yāvan notpādayati, pratisaṃharati, nānuprayacchati tanmanaskarma /śuklapakṣeṇa punar utpādayati, na pratisaṃharati, anuprayacchati tanmanaskarma /evam anena tan manaskarma pratyavekṣitaṃ bhavati, supariśodhitaṃ, yadutātītānāgata-pratyutpanneṣv adhvasu /
6.7.3.引證cf.中阿含014羅云經
所以者何?去、來、今世所有沙門、若婆羅門,於身語意三種業中,或已觀察、或當觀察、或正觀察,或已清淨、或當清淨、或正清淨,或已多住、或當多住、或正多住,一切皆由如是觀察、如是清淨。如佛世尊曾為長老羅怙羅說:汝今羅怙羅!於身語意業,應數正觀察,念諸佛聖教。羅怙羅汝應,學是沙門業,若能於此學,唯勝善無惡。
[梵本] tat kasya hetoḥ, atīte 'py adhvany anāgate 'pi pratyutpanne 'pi ye kecic chramaṇā vā, brāhmaṇā vā, kāyakarma, vākkarma, manaskarma pratyavekṣya pariśodhya, pariśodhya bahulaṃ vyāhārṣuḥ, sarve te evaṃ pratyavekṣya, pariśodhya ca /yathoktaṃ bhagavatāyuṣmantaṃ rāhulam ārabhya kāyakarmātha vākkarma, manaskarma ca rāhula / abhīkṣṇaṃ pratyavekṣasva, smaran buddhānuśāsanam //etac chrāmaṇakaṃ karma, atra śikṣasva rāhula / atra te śikṣamāṇasya, śreya eva na pāpakam //
6.7.4.略義
若於如是身語意業審正思擇,諸此諸業為能自損,廣說如前,是名觀察。若於一分,攝斂不作,亦不與便,廣說乃至發露悔除。復於一分,而不斂攝、造作、與便,廣說乃至便生歡喜,晝夜安住多隨修學,是名清淨。
[梵本] tatra yad evaṃ vicinoti "tat kāyakarma, vākkarma, manaskarma kiṃ vyābādhikaṃ me " iti vistareṇa pūrvavad, iyaṃ pratyavekṣaṇā, yat punar ekatyaṃ pratisaṃharati pratideśayaty ekatyam anuprayacchati /tenaiva prītiprāmodyenāhorātrānuśikṣī bahulaṃ viharatīyam ucyate pariśodhanā //
6.8.戒德勝利(十種)
6.8.1.第一勝利
如是清淨尸羅律儀,應知有十功德勝利。何等為十?謂諸所有具戒士夫補特伽羅,自觀戒淨便得無悔,無悔故歡,歡故生喜,由心喜故身得輕安,身輕安故便受勝樂,樂故心定,心得定故能如實知、能如實見,實知見故便能起厭,能起厭故便得離染,由離染故證得解脫,得解脫故便自知見:「我已解脫,乃至我能於無餘依般涅槃界,當般涅槃。」如是所有具戒士夫補特伽羅,尸羅清淨增上力故獲得無悔,漸次乃至能到涅槃,是名第一尸羅律儀功德勝利。
[梵本] tatraivaṃ pariśuddhasya śīlasaṃvarasya daśānuśaṃsā veditavyāḥ /katame daśa //iha śīlavān puruṣapudgalaḥ śīlaviśuddhim ātmanaḥ pratyavekṣamāṇo 'vipratisāraṃ pratilabhate /avipratisāriṇaḥ prāmodyaṃ pramuditacittasya prītir jāyate /prītamanasaḥ kāyaḥ praśrabhyate /sa praśrabdhakāyaḥ sukhaṃ vedayate /sukhitasya cittaṃ samādhīyate samāhitacitto yathābhūtaṃ prajānāti / yathābhūtaṃ paśyati /yathābhūtaṃ jānan paśyan nirvidyate nirviṇṇo virajyate, virakto vimucyate, vimuktasya vimukto 'smī''ti jñānadarśanaṃ bhavati / yāvan nirupadhiśeṣe nirvāṇadhātau parinirvāti /yac chīlavān puruṣapudgalaḥ śīlaviśuddhyadhipateyam avipratisāraṃ pratilabhate / anupūrveṇa yāvan nirvāṇagamanāyāyaṃ prathamaḥ śīlānuśaṃsaḥ
6.8.2.第二勝利
復有所餘具戒士夫補特伽羅,於臨終時起如是念:「我已善作身語意行,非我惡作身語意行,乃至廣說。若有其趣作福業者、作善業者、作能救濟諸怖畏者之所應往,我於斯趣必定當往。如是獲得能往善趣第二無悔。由無悔恨所有士夫補特伽羅,名賢善死、賢善夭逝、賢善過往,是名第二尸羅律儀功德勝利。
[梵本] punar aparaṃ śīlavān puruṣapudglaḥ maraṇakālasamaye pratyupasthite, "kṛtaṃ bata me sukṛtaṃ kāyena vācā manasā, na kṛtaṃ bata me duścaritaṃ kāyena pūrvavat" iti "yā gatiḥ kṛtapuṇyānāṃ kṛtakuśalānāṃ kṛtabhayabhīrutrāṇānāṃ tāṃ gatiṃ pretya, gamiṣyāmī"ti dvitīyam avipratisāraṃ pratilabhate sugatigamanāya, avipratisāriṇo hi puruṣapudgalasya bhadrakaṃ maranaṃ bhavati bhadrikā kālakriyā bhadrako 'bhisaṃparāyaḥ / ayaṃ dvitīyaḥ śīlānuśaṃsaḥ //
6.8.3.第三勝利
復有所餘具戒士夫補特伽羅,遍諸方域妙、善、稱、譽聲頌普聞,是名第三尸羅律儀功德勝利。
[梵本] punar aparaṃ śīlavataḥ puruṣapudgalasya digvidikṣu kalyāṇo varṇa-kīrtiyaśaśabdaśloko niścarati / ayaṃ tṛtīyaḥ śīlānuśaṃsaḥ /
6.8.4.第四勝利
復有所餘具戒士夫補特伽羅,寢安覺安,遠離一切身心熱惱,是名第四尸羅律儀功德勝利。
[梵本] punar aparaṃ śīlavān puruṣapudgalaḥ sukhaṃ svapiti sukhaṃ pratibudhyate / niṣparidāhena kāyena cittena ca / ayaṃ caturthaḥ śīlānuśaṃ-saḥ //
6.8.5.第五勝利
復有所餘具戒士夫補特伽羅,若寢若覺,諸天保護,是名第五尸羅律儀功德勝利。
[梵本] punar aparaṃ śīlavān puruṣapudgalaḥ supto 'pi devānāṃ rakṣyo bhavati / ayaṃ pañcamaḥ śīlānuśaṃsaḥ //
6.8.6.第六勝利
復有所餘具戒士夫補特伽羅,於他凶暴不慮其惡,無諸怖畏,心離驚恐,是名第六尸羅律儀功德勝利。
[梵本] punar aparaṃ śīlavān puruṣapudgalaḥ na śaṃkībhavati parataḥ pāpasya, na bhīto na saṃtrastamānasaḥ / ayaṃ ṣaṣṭhaḥ śīlānuśaṃsaḥ //
6.8.7.第七勝利
復有所餘具戒士夫補特伽羅,諸喜殺者、怨讎、惡友雖得其隙亦常保護,了知此是具戒士夫補特伽羅,或為善友或住中平,是名第七尸羅律儀功德勝利。
[梵本] punar aparaṃ śīlavān puruṣapudgalaḥ badhakānāṃ pratyarthikānām api pratyamitrāṇāṃ chidraprāpto 'pi rakṣyo bhavati sarvadā "ayaṃ puruṣapudgala" iti viditvā mitratāṃ vāpadyate madhyasthatām vā / ayaṃ saptamaḥ śīlānuśaṃsaḥ //
6.8.8.第八勝利
復有所餘具戒士夫補特伽羅,一切魍魎、藥叉、宅神、非人之類,雖得其便,雖得其隙,而常保護,謂具尸羅增上力故,是名第八尸羅律儀功德勝利。
[梵本] punar aparaṃ pūrvavad vyāḍānāṃ yakṣāṇāṃ naivāsikānām amanuṣyāṇāṃ chidraprāpto 'pi rakṣyo bhavati / yaduta tad eva śīlam adhipatiṃ kṛtvā / ayam aṣṭamaḥ śīlānuśaṃsaḥ //
6.8.9.第九勝利
復有所餘具戒士夫補特伽羅,法無艱難,從他獲得種種利養。所謂衣服、飲食、臥具、病緣醫藥、及諸資具,由依尸羅增上因力,國王大臣、及諸黎庶、饒財長者、及商主等恭敬、尊重。是名第九尸羅律儀功德勝利。
[梵本] punar aparaṃ śīlavān puruṣapudgalaḥ dharmeṇālpakṛcchreṇa parato lābhaṃ labhate yaduta cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyapariṣkārān, yaduta śīlādhikaraṇahetoḥ satkṛtaś ca bhavati, gurukṛto rājñāṃ rājamātrāṇāṃ naigamajānapadānāṃ dhanināṃ śreṣṭhināṃ sārthavāhānām /ayaṃ navamaḥ śīlānuśaṃsaḥ //
6.8.10.第十勝利
復有所餘具戒士夫補特伽羅,一切所願皆得稱遂。若於欲界,願樂當生或剎帝利大族姓家、或婆羅門大族姓家或諸居士大族姓家、或諸長者大族姓家、或四大王眾天、或三十三天、或夜摩天、或睹史多天、或化樂天、或他化自在天眾同分中,由戒淨故,即隨所願當得往生。若復願樂入諸靜慮現法樂住,或有色天眾同分中,若住若生,由戒淨故,便得離欲,所願皆遂。若復願樂寂靜勝解,超過色定入無色定具足安住,或無色天眾同分中當得往生,餘如前說。若復願樂當證最極究竟涅槃,由戒淨故,便證一切究竟離欲。是名第十尸羅律儀功德勝利。
[梵本] punar aparaṃ pūrvavat sarvapraṇidhānāni samṛdhyanti /saced ākāṅkṣate "kāmadhātau kṣatriyamahāśālakulānāṃ brāhmaṇa-mahāśālakulānāṃ vā gṛhapatimahāśālakulānāṃ vā caturmahārājakāyikānāṃ vā devānāṃ, trāyastriṃśānāṃ vā yāmānāṃ tuṣitānāṃ nirmāṇaratīnāṃ paranirmitavaśavartināṃ devānāṃ sabhāgatāyopapadyeya'' iti, upapadyate yathāpi tad viśuddhatvāc chīlānāṃ /saced ākāṇ̇kṣate "aho vatāhaṃ dhyānāni ca samāpadya dṛṣṭe dharme sukhaṃ vihareyam / rūpopagānāṃ ca devānāṃ sabhāgatāyopapadyeya" iti, viharaty upapadyate ca / tac ca śīlavato vītarāgasya praṇidhānaṃ samṛdhyati /saced ākāṅkṣate "ye te śāntā vimokṣā atikramya tān ārūpyān copasaṃpadya viharayeya / ārūpyopagatānāṃ ca devānāṃ sabhāgatāyopapadyeya" iti, pūrvavat/ saced ākāṅkṣate "atyantaniṣṭhanirvāṇam adhigaccheyam" ity adhigacchati // tac ca viśuddhatvāc chīlānāṃ sarvatra ca vītarāgatvāt/ayaṃ daśamaḥ śīlānuśaṃso veditavyaḥ //
6.9.結勸修學
[論文] 如是已說戒蘊,廣辨戒蘊虧損、戒蘊圓滿、戒蘊異門、戒蘊觀察及以清淨戒蘊所有功德勝利。於此宣說明了開示一切種相,最極圓滿資糧所攝尸羅律儀。若有自愛樂沙門性、婆羅門性諸善男子,應勤修學。
[梵本] nirdiṣṭaḥ śīlaskandho vibhāgaśaḥ, nirdiṣṭā vipattisaṃpattiḥ, nirdiṣṭāni paryāyanāmāni, nirdiṣṭā pariśuddhipratyavekṣā, nirdiṣṭo 'nuśaṃsaḥ // sa eṣa sarvākāraparipūrṇaḥ śīlasaṃvaraḥ saṃbhāraparigṛhīta ākhyāta uttano vivṛtaḥ prakāśito, yatrātmakāmaiḥ śrāmaṇyabrāhmaṇyakāmaiḥ kulaputraiḥ śikṣitavyam// uddānam / vibhaṅgas trividho jñeyaḥ sampad daśavidhā bhavet / paryāyaś ca ṣaḍākāro viśuddhis trividhā matā / anuśaṃso daśavidhaḥ eṣo 'sau śīlasaṃvaraḥ /

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