般若波羅蜜多心經幽贊 1.72

1.72

戒即受學淨戒三業，凡修淨戒，正受淨意；犯已還淨，敬念無犯；正受有犯，觀他起愧；淨意有犯，自顧生慚；故能護戒，還淨敬念。由前二故離諸惡作，初二後一能不毀戒，犯已還淨，能還速出，即妙無量饒益大果勝利淨戒。在家、出家俱修三種，一、律儀戒，謂即七眾所受律儀。住出家者捨輪王位如棄穢草，不希天欲，況餘財位？尚厭勝果，況卑賤事？勤更修餘，非戒為足；離惡言念，設起速悔，漸為拘撿正理言念；聞難行事，心不驚怯，恕己勤修；不伺他非，常察己過；見諸凶暴，悲心攝受；害觸無恚，勿行呵擯；有過悔除，誓更勿犯；少欲喜足，堪忍眾苦；不掉不躁，威儀寂靜；離矯誑等諸邪命法。二、攝善法戒，謂受戒後，為大菩提所集善法。依戒獨處，起聞、思、修；尊所敬事，病所慈愍；說施善哉，德施讚嘆，於善隨喜，諸善迴向；發願供養，精勤護戒；飲食知量，密護根門，初、後夜中常生覺寤；親依善友，勿顧身財；於惡法中皆不忍受，善知因果乃至捨障，便能漸次住十度中。三、饒益有情戒，於諸有情無倒事業皆為助伴，病者供侍，盲者啟導，聾者撝義，啞者曉像，迷示遇途，疲施安息，缺支者惠以荷乘，愚駭者誨以勝慧；除彼纏等，解他勝蔑，勸斷慳惡，教獲珍財，令信聖教，盡結離苦；守恩思報，見讚善來；歡慰吐誠，談謔設座，隨答名利等增非劣；怖者救護，憂者開解；恒備資財，隨求即與，初為依御，後方濟給，若自匱乏，巡覓與之，有眾同用，自無隱費；數數應行教授、教誡，除無利行，餘隨他轉；非訶違犯，終不惱他，亦不輕誚，令生愧𧹞，不彰他屈，不自貢高；不極親近，非不親近，亦不非時親近於彼；不毀他愛，不讚他憎；非情交者，不吐實誠；不屢希求，不乖先諾，是名無量大功德藏。若諸菩薩先於菩提發弘願已，欲勤修學，於能開授如法請受，時彼菩薩令求受者生殷重心，專念長養，為正開授。若無授者，於佛像前如法自受，此後數思菩薩應作、非所應作，聽聞、解釋契經、本母。若雖聰慧廣說乃至謗菩薩藏，不應從受；不信謗毀，亦勿開示，如住淨戒具大功德，彼誹謗者亦成大罪，言見未捨，終不免離。非唯他勸及為勝他，自慧思擇，起堅固受。

Morality (śīla) is the three modes of action in undertaking and training in the pure precepts. Whenever cultivating the pure precepts, one properly undertakes them with pure intention; having transgressed, one restores purity, reverently mindful of non-transgression. If a transgression occurs when properly undertaking them, one looks to others and gives rise to shame before others (apatrāpya); if a transgression occurs when having a pure intention, one looks to oneself and gives rise to personal shame (hrī); therefore one can protect the precepts, restore purity, and maintain reverent mindfulness. Due to the former two, one is free from all bad deeds; the first two and the last one enable one not to violate the precepts, and having transgressed, to restore purity and swiftly emerge—this is the pure morality that is wondrous, boundless, bringing great fruit and benefit. Lay and ordained practitioners alike cultivate three kinds: First, the morality of moral discipline (saṃvara-śīla), which refers to the moral discipline undertaken by the seven classes of disciples. For those who abide as renunciants, casting aside the status of a cakravartin is like throwing away foul grass; they do not yearn for heavenly desires, let alone other wealth and position. When they even detest superior fruits, how much more so base matters? They diligently cultivate other virtues, not regarding precepts alone as sufficient; they depart from unwholesome words and thoughts, swiftly regretting them if they arise, gradually restraining themselves with words and thoughts of the correct principle; hearing of difficult practices, their minds are not alarmed or cowardly, and putting themselves in others' place, they diligently cultivate; they do not spy on others' faults, but constantly examine their own; seeing the violent, they embrace them with compassion; touched by harm, they harbor no anger and do not rebuke or expel them; having faults, they repent and eliminate them, vowing never to transgress again; having few desires and being content, they are able to endure all sufferings; neither frivolous nor restless, their deportment is tranquil; they depart from fraudulent pretensions and all other wrong livelihoods. Second, the morality of gathering wholesome dharmas (kuśaladharma-saṃgrāhaka-śīla), which refers to the wholesome dharmas accumulated for great bodhi after undertaking the precepts. Relying on the precepts, one dwells in solitude, giving rise to hearing, contemplating, and cultivating; honoring and serving the venerable; showing compassion to the sick; praising giving as excellent; extolling virtuous giving; rejoicing in good deeds; dedicating all good deeds; making vows of offering; diligently protecting the precepts; being moderate in food and drink; guarding the sense faculties closely; constantly waking in the first and last watches of the night; staying close to good spiritual friends without regard for body or wealth; not tolerating unwholesome dharmas, knowing causes and effects well, up to relinquishing obstacles—then one can gradually abide in the ten pāramitās. Third, the morality of benefiting sentient beings (sattvārthakriyā-śīla): being a companion in the non-erroneous activities of all sentient beings, waiting upon the sick, guiding the blind, gesturing meanings to the deaf, illustrating images for the mute, showing the path to the lost, giving rest to the weary, providing vehicles and mounts to the crippled, instructing the foolish and frightened with superior wisdom; removing their fetters, resolving others' excessive contempt, exhorting them to sever stinginess and evil, teaching them to obtain rare wealth, making them have faith in the noble teachings, exhausting defilements and leaving suffering; remembering kindness and thinking to repay it, welcoming visitors with praise; speaking with warm comfort and sincere speech, joking and offering seats, responding appropriately to fame and gain without diminishment; rescuing the terrified, comforting and dispelling sorrow for the grieving; constantly preparing supplies and wealth, giving them as soon as requested, first acting as a support and guide, and only afterward providing aid; if one lacks it oneself, searching around to give it; sharing what is used in common with the assembly without private concealment or expense; frequently giving instruction and admonition, and aside from unbeneficial deeds, deferring to others in all else; unless rebuking transgressions, never distressing others, nor sneering lightly to cause them shame and blushing, not displaying others' defeat, not exalting oneself; neither overly intimate nor distant, nor approaching them at improper times; neither maligning what others love nor praising what others hate; not revealing sincerity to those who are not close intimates; not making repeated demands, not breaking prior promises—this is called the boundless treasury of great merit. If bodhisattvas, having previously made the great vow for bodhi, wish to diligently train, they should request and receive [the precepts] according to the Dharma from one who can confer them; at that time, that bodhisattva causes the petitioner to produce an earnest mind, focus single-mindedly on nurture, and properly confers them. If there is no conferrer, one receives them by oneself before an image of the Buddha according to the Dharma; after this, one frequently reflects on what a bodhisattva should and should not do, listening to and explaining the sūtras and the mātṛkā. If someone, though intelligent, extensively preaches up to slandering the Bodhisattva Piṭaka, one should not receive them from him; to those who lack faith and slander, one should also not explain them. Just as abiding in pure morality possesses great merit, so those who slander also incur great sin; until their verbal views are relinquished, they will ultimately not escape it. Not merely at others' urging or to surpass others, but through one's own discernment of wisdom, one gives rise to firm reception.