觀心論疏 1.7

1.7

勸依木叉戒者，持小乘戒則有十利功德。何者？一者云攝僧。僧者，此云眾，眾以和為義。然雖殊方異國，若同在佛法出家具戒，財法悉共，攝令不乖，則事和也；無作戒資發定慧，契於無漏，同歸一極，即理和也。二者極好攝。同稟淨戒，各護三業，則無相惱觸，即極好攝也。三者僧安樂住。以戒各護身口，無相惱亂故，僧得安樂住也。四者折伏高心。以戒淨故，能得禪定、觀解心生，能伏煩惱高心也。五者有慚愧得安樂住。由有淨戒，能發定慧，內懷慚愧，是得安樂住也。六者未信得淨信。即是內凡得假名定慧，遣外凡不信也。七者已信增長信。進修實法空，得煖、頂、忍等三法，信解轉深也。八者遮今世惱漏。此則世第一法，折伏道滿也。九者斷後世惡。從苦忍初心訖羅漢金剛心，以還真斷惑故也。十者梵行久住。梵之言淨，亦云涅槃。此是羅漢極果，所作已辦也。斯是持小乘戒得此十利，故勸依木叉住也。次明持大乘戒者，即是智所讚戒、自在戒、具足戒，諸波羅密戒也。持此者亦有十利，名同前，而義大別。何者？一、攝僧。即是一體三寶之僧，三智與三諦理和融，即是僧義。智照於境，無境不明，即智攝於境；境發於智，無智不發，即境攝於智。境智相攝和融，故名攝僧也。二、極好攝者。智照於境，攝境無不中；境發於智，攝智無不圓。故名極好攝也。三、僧安樂住者，三觀之智栖三諦之境，境智相稱和融，故名安樂住也。四、折伏高心人者，得大乘戒，能折伏三諦下惑之高心也。五者有慚愧得安樂住者，慚天即是慚第一義天，愧人即是愧方便道中之人，故名慚愧得安樂住也。六者未信得淨信者，未信諦理者令皆得明信也。七者已信增長信者，增進中道信也。八、遮今世漏者，即大乘伏道滿也。九、斷後世惡者，即斷五住惑，訖金剛心。十、梵行久住者，即是妙覺大涅槃，始名極淨，即梵行久住也。是則持淨戒者得大乘十利之益，故勸令依木叉住。

As for urging reliance on the prātimokṣa precepts, upholding the Śrāvakayāna precepts possesses ten beneficial merits. What are they? First is said to be gathering the saṅgha. 'Saṅgha' is translated here as 'community'; community has the sense of harmony. Thus, though from different regions and foreign lands, if they together go forth and possess the full precepts within the Buddha-Dharma, sharing wealth and Dharma alike and gathered so as not to deviate, this is harmony in phenomena. The unmanifest precepts nurture and generate concentration and wisdom, tallying with the uncontaminated and together returning to the single ultimate; this is harmony in principle. Second is gathering exceedingly well: together receiving the pure precepts and each guarding the three karmas, there is no mutual torment or annoyance; this is gathering exceedingly well. Third is the saṅgha abiding in comfort: because each guards body and speech with the precepts and there is no mutual torment or disorder, the saṅgha attains abiding in comfort. Fourth is subduing the haughty mind: because the precepts are pure, one can attain dhyāna-concentration, the mind of contemplative understanding arises, and one can subdue the haughty mind of defilements. Fifth is those with shame and conscience attaining abiding in comfort: through having pure precepts, one can generate concentration and wisdom, and internally cherishing shame and conscience, this is attaining abiding in comfort. Sixth is those without faith attaining pure faith: this is the internal ordinary persons attaining concentration and wisdom of provisional designations, dispelling the disbelief of external ordinary persons. Seventh is those who have already believed increasing their faith: advancing in cultivating the emptiness of real phenomena and attaining the three dharmas of warmth, summit, and patience, their faithful understanding becomes ever deeper. Eighth is blocking the afflictions and contaminants of the present lifetime: this is the supreme mundane dharma, the completion of the path of subduing. Ninth is cutting off the evils of future lifetimes: from the initial mind of patience regarding suffering up to the arhat's adamantine mind, because they return to the real and cut off delusions. Tenth is the long abiding of the brahma-practice: 'brahma' means pure, and also means nirvāṇa; this is the ultimate fruition of the arhat, having accomplished what was to be done. These are the ten benefits attained by upholding the Śrāvakayāna precepts; hence one is urged to abide by relying on the prātimokṣa. Next, to clarify upholding the Mahāyāna precepts: these are the precepts praised by the wise, the autonomous precepts, the complete precepts, and the various pāramitā precepts. Upholding these also has ten benefits; the names are the same as before, but the meaning is vastly different. What are they? First, gathering the saṅgha: this is the saṅgha of the single-essence Three Jewels, where the three wisdoms and the principle of the three truths are harmoniously integrated; this is the meaning of saṅgha. Wisdom illuminates the object and no object is not illuminated—this is wisdom gathering the object. The object gives rise to wisdom and no wisdom is not brought forth—this is the object gathering wisdom. The mutual gathering and harmonious integration of object and wisdom is therefore called gathering the saṅgha. Second, gathering exceedingly well: wisdom illuminates the object, and in gathering the object none is not the middle; the object gives rise to wisdom, and in gathering wisdom none is not perfect. Therefore it is called gathering exceedingly well. Third, the saṅgha abiding in comfort: the wisdom of the three contemplations lodges in the object of the three truths, and the object and wisdom correspond and harmoniously integrate; therefore it is called abiding in comfort. Fourth, subduing persons of haughty mind: attaining the Mahāyāna precepts, one can subdue the haughty mind of delusions under the three truths. Fifth, those with shame and conscience attaining abiding in comfort: feeling shame before heaven is feeling shame before the Heaven of the Primary Meaning; feeling conscience before humans is feeling conscience before persons on the path of expedient means; therefore it is called those with shame and conscience attaining abiding in comfort. Sixth, those without faith attaining pure faith: causing all those who do not yet believe the principle of the truths to attain clear faith. Seventh, those who have already believed increasing their faith: advancing their faith in the Middle Way. Eighth, blocking the contaminants of the present lifetime: the completion of the Mahāyāna path of subduing. Ninth, cutting off the evils of future lifetimes: cutting off the delusions of the five entrenchments, concluding at the adamantine mind. Tenth, the long abiding of the brahma-practice: this is the marvelous enlightenment of great nirvāṇa, only then named ultimate purity; this is the long abiding of the brahma-practice. Thus, one who upholds the pure precepts attains the benefit of the ten Mahāyāna benefits; hence one is urged to abide by relying on the prātimokṣa.