分別功德論 2.22

2.22

次念戒者，其義云何？從五戒、十戒、二百五十至五百戒，皆以禁制身口撿諸邪非，歛御六情斷諸欲念，中表清淨乃應戒性。昔有二比丘共至佛所，路經廣澤頓乏漿水。時有小池汪水，眾蟲滿中。一比丘深思禁律，以無犯為首：「若飲此水，殺生甚多。我寧全戒殞命，沒無以恨。」於是命終即生天上。一比丘自念：「宜當飲水全命，可至佛所。焉知死後當生何趣？」即飲蟲水，害蟲大多。雖得見佛，去教甚遠，啼泣向佛自云：「同伴命終。」佛指上天曰：「汝識此天不？此是汝伴。以全戒功即生天上，今來在此。卿雖見我，去我大遠。彼雖喪命，常在我所。卿今來見我者，正可覩我肉形耳，豈識至真妙戒乎？」以是言之，持戒不犯，所願者得。十念中戒在前，六度言之施在前。所以前却不等者，十念戒者聲聞家戒也，弟子法以撿身為先，是以在前。大士法以惠施為重。何者？夫大士者，生天人中心存濟益，濟益之要非施不救。夫眾生存命者以衣食為先，故以財施先救其形，然後以法攝御其神，故大士以施為先。夫戒有二：有俗戒、有道戒。五戒、十善為俗戒，三三昧為道戒。二百五十戒至五百戒亦是俗戒，四諦妙慧為道戒也。但行守戒不出三界，以慧御戒使成無漏乃合道戒。聲聞家戒，喻若膝上花，動則解散。大士戒者，喻若頭插花，行止不動。何者？小乘撿形，動則越儀。大士領心，不拘外軌也。大小範異故，以形心為殊，內外雖殊，俱至涅槃，故曰念戒也。

Next, regarding mindfulness of morality (śīlānusmṛti): what is its meaning? From the five precepts, the ten precepts, the two hundred and fifty to the five hundred precepts, all serve to prohibit and restrain body and speech, check all deviance and error, control and govern the six emotions, and sever all desirous thoughts; only when interior and exterior are pure does one accord with the nature of morality. Formerly, two monks were travelling together to the Buddha's place. Their route passed through a wide wasteland, and they suddenly ran out of water. At that time there was a small pool of stagnant water, completely full of insects. One monk contemplated the prohibitive vinaya deeply, regarding non-transgression as foremost: “If I drink this water, I will kill very many living beings. I would rather preserve the precepts and lose my life, perishing without regret.” Thereupon, when his life ended, he was immediately reborn in heaven. The [other] monk thought to himself: “I ought to drink the water to preserve my life so that I can reach the Buddha's place. How do I know what realm I will be reborn into after death?” He then drank the insect-filled water, killing a great many insects. Although he was able to see the Buddha, he was very far from the teaching. Weeping, he said to the Buddha: “My companion’s life has ended.” The Buddha pointed up to the sky and said: “Do you recognise this deva? This is your companion. Through the merit of preserving the precepts, he was immediately reborn in heaven and has now come here. Although you see me, you are very far from me. Although he lost his life, he is always in my presence. Your coming now to see me is merely beholding my physical body; how could you recognise the most true, wondrous precepts?” Speaking from this, if one upholds the precepts without transgressing, whatever one wishes for will be attained. Among the ten recollections, morality is foremost, while speaking of the six perfections, giving is foremost. Why are they not identical in being first or later? The morality of the ten recollections is the morality of the śrāvaka vehicle: the method of disciples regards checking the body as foremost, and therefore it is put first. The method of great beings (mahāsattva) regards generous giving as important. Why is this? As for great beings, being born among gods and humans, they keep in mind helping and benefiting [others]; the essential point of helping and benefiting cannot bring rescue without giving. For sentient beings to maintain their lives, food and clothing come first; therefore, using material giving, one first saves their physical forms, and afterwards by means of the Dharma one gathers and guides their spirits. Hence the great being regards giving as foremost. Now morality is of two kinds: there is worldly morality, and there is the morality of the path. The five precepts and ten wholesome deeds are worldly morality; the three samādhis are the morality of the path. The two hundred and fifty precepts up to the five hundred precepts are also worldly morality; the wondrous wisdom of the four noble truths is the morality of the path. Merely practising and keeping the precepts does not transcend the three realms; only when one governs the precepts with wisdom to make them anāsrava do they accord with the morality of the path. The morality of the śrāvaka vehicle is like a flower on the knee: if one moves, it scatters. The morality of a great being is like a flower pinned in the hair: in walking and stopping, it remains unmoved. Why is this? The Hīnayāna checks physical form, so if one moves, one violates etiquette. The great being directs the mind, not bound by external rules. Because the large and small standards differ, they are distinguished by body and mind; though internal and external differ, both reach nirvāṇa. Therefore it is called mindfulness of morality.