四分比丘戒本疏 1.7

1.7

二者、明其聽益，亦略有二義：一者、識相護持。如戒文云「欲除四棄法乃至眾集聽我說。」二者、得勝利樂。如云「能得三種樂，及戒淨有智慧，便得第一道」等。若准《瑜伽》第二十二，具戒士夫應知有十功德勝利：一者、由自觀察戒清淨故便得無悔，無悔故歡，歡故生喜，喜故身安，安故受樂，樂故心定，定故能如實見，如實見故能厭，厭故離染，離染故證得解脫，自知能於無餘依界得般涅槃。二者、於臨終時知往善趣，由無悔恨名賢善死。三者、遍諸方域妙善稱譽聲碩普聞。四者、寢安寤安，遠離一切身心契惱。五者、若寢若悟諸天保護。六者、於凶暴人不慮其惡。七者、怨讎惡友雖得其隙亦常保護。八者、魍魎鬼神雖得其便而常保護。九者、法無艱難，從他獲得種種利養，國王大臣恭敬尊重。十者、所願皆遂，若欲願生剎帝利、或婆羅門大族家、或四天王天乃至他化自在天，即隨所願。若復願樂入四靜慮現法樂住、若復願樂入無色定、若復願樂究竟涅槃，悉得隨願。今戒文中名譽利養，即當第三及當第九，生天即當第二第十，得第一道即當第一及是第十，所餘勝利略而不論。律中十利，謂攝僧等，恐繁不敘。

Second, to clarify the benefits of listening, there are also briefly two meanings: first, recognizing the characteristics and safeguarding them. As the text of the prātimokṣa says: 'Desiring to eliminate the four offences of defeat... and so forth, down to: the assembly gathers, listen to what I say.' Second, obtaining superior benefits and happiness. As it says: 'Able to obtain three kinds of joy, and with pure moral discipline and wisdom, one immediately attains the foremost path,' and so forth. According to Yogācārabhūmi, chapter twenty-two, one should know that a person endowed with moral discipline has ten merits and superior benefits: first, from observing for oneself that one's moral discipline is pure, one attains absence of regret; from absence of regret, delight; from delight, joy arises; from joy, the body is at ease; from ease, one experiences bliss; from bliss, the mind is concentrated; from concentration, one can see in accordance with reality; from seeing in accordance with reality, one develops revulsion; from revulsion, one is freed from desire; from freedom from desire, one realizes liberation, knowing oneself that one can attain parinirvāṇa in the realm of nirvāṇa without residue. Second, at the time of death, one knows that one will go to a good rebirth, and being free of regret and resentment, it is called a virtuous death. Third, excellent praise and renown are widely heard throughout all regions. Fourth, one sleeps peacefully and wakes peacefully, remaining far removed from all physical and mental distress. Fifth, whether sleeping or waking, all the devas protect one. Sixth, towards violent persons, one has no fear of their malice. Seventh, even when enemies and bad friends find an opportunity, one is always protected. Eighth, even when goblins, ghosts, and spirits find an opening, one is always protected. Ninth, there are no hardships regarding the Dharma; one receives various offerings from others, and kings and great ministers respect and honour one. Tenth, whatever one wishes is accomplished: if one wishes to be born into a great kṣatriya or brahmin family, or the heaven of the Four Heavenly Kings up to the Heaven of Controlling Others' Emanations, it will immediately be according to one's wish. If one further aspires and delights to enter the four dhyānas and abide in the present-life happiness, or if one further aspires and delights to enter the formless absorptions, or if one further aspires and delights in ultimate nirvāṇa, all will be according to one's wish. Now, in the text of the prātimokṣa, 'fame and offerings' corresponds to the third and ninth; 'birth in heaven' corresponds to the second and tenth; 'attaining the foremost path' corresponds to the first and tenth; the remaining superior benefits are omitted without discussion. As for the ten benefits in the Vinaya, meaning the gathering of the saṃgha and so forth, lest it become too burdensome they are not recounted.