四分律刪繁補闕行事鈔 1.103

1.103

二小乘論，如《成實》云：道品樓觀以戒為柱，禪定心城以戒為郭，入善人眾要佩戒印。是故特須尊重於戒。《解脫道論．戒品》中，具多讚美，文繁不出。須者看之，戒則不羸。《毘婆沙》云：具戒足者，戒言尸羅，亦言行也，亦云守信，亦名為器。尸羅言冷，無破戒熱及三惡道熱故；亦名善夢，持者常得善夢故；亦名為習，由善習戒法故；亦名為定，若住戒者心易得定故；亦名為池，群聖所浴故；亦名纓絡，老少中年服常好故；亦名如鏡，由戒淨故無我像現故；又名威勢，如來在世有威力者，是尸羅之力故。餘如驅龍事，五百羅漢不能逐之，有一羅漢，但以護戒力故便即驅出，以輕重等持也！又戒名為頭，能見苦諦諸色，乃至知色陰等法故；能善護故，言守信也；能至涅槃城，故言行也；功德所依，名器也。尊者瞿沙說曰：不破義是尸羅義。如人不破足，能有所至。行者不破尸羅故，能至涅槃。

Second, the Hīnayāna treatises: As the *Satyasiddhi* states: 'The multi-storied pavilions of the factors of awakening take the precepts as their pillars; the mental fortress of dhyāna takes the precepts as its outer wall; to enter the assembly of good persons, one must wear the seal of the precepts. Therefore, one must especially respect and revere the precepts.' In the 'Chapter on Precepts' in the *Vimuttimagga*, there are many praises, but the text is too voluminous to cite here; those who need them may look there, and their precepts will not be weak. The *Vibhāṣā* states: 'Those complete in the feet of the precepts: