修華嚴奧旨妄盡還源觀 1.24

1.24

二者、威儀住持有則德。謂行住坐臥四威儀也。大乘八萬，小乘三千，為住持之楷模，整六和之紊緒，出三界之梯隥，越苦海之迅航，拯物導迷莫斯為最。但以金容匿彩正教陵夷，傳授澆訛師於己見；致使教無綱紀，濫挹淳流，得失齊舉，妄參真淨。故令初學觸事成非，不依經律，混亂凡情，自陷陷他，甚可悲矣。故《瑜伽論》云：非大沈非小浮，常住於正念，根本眷屬，淨修梵行。《華嚴經》云：「戒是無上菩提本，應當具足持淨戒。」《梵網經》云：「微塵菩薩眾，由是成正覺。」《起信論》云：以知法性體無毀禁，是故隨順法性行尸波羅蜜，所謂不殺、不盜、不淫、不妄語，遠離貪瞋、欺詐、諂曲、邪見；亦應遠離憒閙，少欲知足，乃至小罪心生大怖，不得輕於如來所制禁戒，常護譏嫌，不令眾生妄起過罪。用此威儀住持，以化眾生也。

Second is the virtue of maintaining deportment with principled conduct. This refers to the four deportments of walking, standing, sitting, and lying down. The Mahāyāna has eighty thousand and the Hīnayāna three thousand, which serve as models for maintaining [the teaching], regulate the disordered threads of the six harmonies, are the staircase for leaving the three realms, and the swift vessel for crossing the sea of suffering; for rescuing creatures and guiding the deluded, nothing surpasses this. Yet, because the golden countenance has hidden its radiance and the correct teaching has declined, transmissions have become corrupt and false, and people take their own views as their teachers, causing the teaching to lack principles, the pure stream to be contaminated, gains and losses to be put forward together, and delusion to be falsely mixed with true purity. Consequently, beginners run into error at every turn; not relying on the sūtras and vinaya, they confound worldly feelings, bringing ruin upon themselves and ruining others, which is deeply lamentable. Therefore, the Yogācārabhūmi-śāstra says: 'Neither excessively sinking nor slightly floating, constantly abiding in correct mindfulness, with roots and retinue, purely cultivate the brahma-conduct.' The Avataṃsaka Sūtra says: 'Precepts are the foundation of unexcelled bodhi; one should completely maintain pure precepts.' The Brahmajāla Sūtra says: 'The assemblies of dust-mote-like bodhisattvas attain correct enlightenment through this.' The Awakening of Faith says: 'Because one knows that the essence of dharma-nature is free from transgression and prohibition, one follows dharma-nature and practices śīla-pāramitā—namely, not killing, not stealing, not engaging in sexual misconduct, not lying, and staying far away from greed, anger, deceit, flattery, and wrong views; one should also stay far away from commotion, have few desires and be content, and even feel great fear toward minor transgressions, not slighting the prohibitions and precepts instituted by the Tathāgata, constantly guarding against criticism and dislike, not causing sentient beings to falsely give rise to offenses.' One uses this deportment to maintain [the teaching], in order to transform sentient beings.