觀心論疏 3.8

3.8

一具五緣者，一持戒清淨，二衣食具足，三閑居靜處，四息諸緣務，五得善知識。《禪經》云「四緣雖具足，開導由良師」，故知用五法為入道梯隥耳，一闕則妨事。一持戒者，經論出處甚多，且依《釋論》有十種戒，謂不缺、不破、不穿、不雜、隨道、無著、智所讚、自在、隨定、具足，此十通用性戒為根本。《大論》云「性戒者，是尸羅身口等八種，謂身三、口四，更加不飲酒，是淨命防意地」，又云「十善是尸羅」。佛不出世世常有之，故名舊戒；佛不出世，凡夫亦修八門禪，故名舊定；外道邪見六十二等舊醫乳藥，名為舊慧。今用三歸、五戒、二百五十為客戒，根本淨禪觀練熏修為客定，四諦慧為客慧，佛出方有也。性戒者，莫問受與不受，犯即是罪；受與不受，持即是善。若受戒，持生福，犯獲罪；不受無福，不受犯無罪。如伐草害畜罪同對首懺，二罪俱滅。定共戒無作者，與定俱發。有人言：入定時有，出定時無。有人言：無作依定，定在不失，定退即謝也。道共無作者，此無作依道，道無失故，此亦無失。戒、定、道共通是戒名，通以性戒為本。故經云「依因此戒，能生諸禪定及滅苦智慧」，即此意也。持此十種戒，攝一切戒。不缺戒者，即是持於性戒，乃至四重，清淨守護，如愛明珠。若毀犯者，如器已缺無所堪用，佛法邊人、非沙門釋子，失比丘法，故稱為缺。不破者，即是持於十三無有破損。若有毀犯，如器破裂也。不穿者，是持波夜提等是也。若有毀犯如器穿漏，不能受道，故名為穿也。不雜者，持定共戒也。雖持律儀，念破戒事，名之為雜定共。持心欲念不起，故名不雜。隨道者，隨順諦理，能破見惑。無著戒者，即是見真成聖，於思惟惑無所染著也。此兩戒約真諦持戒也。智所讚、自在戒者，此兩戒則約菩薩化他為佛所讚，於世間中而得自在，是約俗諦論持戒也。隨定、具足兩戒，即是隨首楞嚴定、不起滅定，現諸威儀，示十法界像，導利眾生。雖威儀起動而任運常淨，故名隨定戒。前來諸戒律儀防止故名不具足，中道之戒無戒不備故名具足，此是持中道第一義諦戒也，用中道慧遍入諸法故，經云「式叉」，式叉名大乘戒也。《涅槃》明五支戒及十種戒，義勢略同。設諸經論更明戒相，終不出此十科（云云）。束前三種戒名律儀戒，秉善防惡。從初根本乃至不穿，纖毫清淨束名律儀戒，凡夫散心悉能持得此戒也。次不雜一戒，定法持心，心不妄動，身口亦寂，三業皎鏡，此是定共戒。入定時任運無雜，出定身口柔軟亦不雜。凡夫入定，則能持得也。隨道戒，初果見諦發真成聖，聖人所持，非凡夫能持也。無著戒，則三果人所持，亦非初果所持也。智讚、自在，此乃菩薩利他須持此戒，則非二乘所持也。隨定、具足，此是大根性所持，則非六度通教菩薩所能持也，況復凡夫二乘耶？向判位高下，事義不同；若觀一念自生心論持戒者，具能持得上十種戒也。先束十戒為四意：前四戒，但是因緣所生法，通為觀境；次二戒，即是觀因緣生法即空，空觀持戒也；次兩戒，觀因緣即是假，假觀持戒也；次兩戒，觀因緣生法即是中，中觀持戒也。所言觀心為因緣生法者，若觀一念心從惡緣起即能破根本，乃至不雜戒等，與善相違，故名為惡。念念以善順之心，防止惡心，能令根本乃至不雜等戒善順成就，得無毀損，故稱善心，名為防止惡心，既止身，口亦然。防止即是止善，善順即是行善，行善即是觀，止善即是止，是名觀因緣所生心持四種戒也。乘戒、緩急、懺淨等，具如《止觀》廣明也（云云）。

First, fulfilling the five conditions: first, keeping the precepts purely; second, having sufficient food and clothing; third, dwelling in a quiet and secluded place; fourth, putting an end to various involvements and duties; fifth, obtaining good spiritual friends. The Chan jing says: "Although the four conditions are fulfilled, guidance depends on a good teacher." Thus we know that using the five dharmas is the ladder for entering the Path; if one is missing, it obstructs the undertaking. First, keeping the precepts: sources in the sūtras and treatises are very numerous, but following the Dazhidulun there are ten kinds of precepts: non-deficient, non-broken, non-pierced, non-mixed, following the Path, unattached, praised by the wise, master of ease, following concentration, and complete. These ten generally take the innate precepts as their root. The Dazhidulun says: "The innate precepts are the eight kinds of bodily and vocal [conduct] of śīla, namely three of the body and four of the mouth, plus not drinking alcohol, which constitutes pure livelihood guarding the ground of mind"; it also says: "The ten virtues are śīla." Even when a Buddha does not appear in the world, they always exist in the world, hence they are called the 'old precepts'; when a Buddha does not appear in the world, ordinary beings also cultivate the eight doors of dhyāna, hence it is called 'old concentration'; the sixty-two non-Buddhist wrong views and the like are the old physician's milk medicine, termed 'old wisdom'. Here, the three refuges, the five precepts, and the two hundred and fifty [precepts] are taken as 'guest precepts'; the fundamental pure dhyāna contemplations, practices, and cultivations are taken as 'guest concentration'; and the wisdom of the four truths is taken as 'guest wisdom', which exist only when a Buddha appears. As for the innate precepts, regardless of whether one has received them or not, transgressing them is a sin; whether one has received them or not, upholding them is good. If one has received the precepts, upholding them generates merit, and transgressing them incurs sin; if one has not received them, there is no merit, and if one has not received them, transgressing incurs no [preceptual] sin. Just as cutting grass and harming animals are sins that are both eliminated by direct confession. The unmanifest of the concentration-concomitant precepts arises together with concentration. Some say: it exists when entering concentration and ceases when emerging from concentration. Some say: the unmanifest depends on concentration; as long as concentration remains, it is not lost, but when concentration declines, it vanishes. As for the unmanifest of the path-concomitant [precepts], this unmanifest depends on the Path; because the Path is never lost, this too is never lost. Precepts, concentration, and the Path all share the name of 'precepts', and all take the innate precepts as their root. Therefore a sūtra says: "Relying on these precepts, one can give rise to the dhyāna concentrations and the wisdom that eliminates suffering"—this is precisely the meaning. Upholding these ten kinds of precepts subsumes all precepts. The non-deficient precept means upholding the innate precepts up to the four pārājikas, guarding them purely as one cherishes a bright pearl. If one violates them, like a vessel that is chipped and unusable, one becomes an outcast from the Buddha-Dharma, not a śramaṇa or a son of the Śākyas, losing the status of a bhikṣu; hence it is called 'deficient'. The non-broken [precept] means upholding the thirteen [saṃghāvaśeṣas] without rupture or damage. If one violates them, it is like a vessel cracking. The non-pierced [precept] means upholding the prāyaścittikas and so forth. If one violates them, like a pierced vessel that leaks, one cannot receive the Path; hence it is called 'pierced'. The non-mixed [precept] means upholding the concentration-concomitant precepts. Although upholding the rules of deportment, thinking of transgressing the precepts is called 'mixed'; when concentration-concomitant [precepts] uphold the mind, desiring thoughts do not arise, hence it is called 'non-mixed'. The precept following the Path accords with the principle of truth and can destroy the delusions of view. The unattached precept means seeing the truth and becoming a sage, having no defiled attachment to the delusions of inclination. These two precepts are discussed as keeping the precepts in relation to the ultimate truth. The precepts praised by the wise and master of ease: these two precepts pertain to the bodhisattva's transformation of others, being praised by the Buddhas and attaining mastery within the mundane world; this is discussing the keeping of precepts in relation to conventional truth. The two precepts of following concentration and complete mean following the Śūraṅgama samādhi, not arising from the cessation concentration yet manifesting all deportments and displaying images in the ten dharma-realms to guide and benefit sentient beings. Although the deportments are set in motion, they are spontaneously always pure; hence it is called the precept following concentration. The previous various precepts prevent and guard through rules of deportment, hence they are called incomplete; the Middle Way precept lacks no precept, hence it is called complete—this is upholding the Middle Way, highest truth precept; using the wisdom of the Middle Way, it universally enters all phenomena. Therefore a sūtra says: "Śikṣā"—śikṣā is named the Mahāyāna precept. The Nirvāṇa Sūtra explains the five branches of precepts and the ten kinds of precepts, whose import is roughly the same. Even if various sūtras and treatises further explain the characteristics of precepts, they never go beyond these ten headings (and so forth). Grouping the first three kinds of precepts, they are called the precepts of discipline, embracing good and preventing evil. From the fundamental beginning up to non-pierced, being pure down to the finest detail, they are collectively called the precepts of discipline; all ordinary beings with distracted minds can uphold these precepts. Next, the single non-mixed precept: the dharma of concentration upholds the mind so that the mind does not move falsely, body and mouth are also tranquil, and the three karmas are bright as a mirror—this is the concentration-concomitant precept. When entering concentration, it is spontaneously unmixed; when emerging from concentration, body and mouth are pliant and also unmixed. When ordinary beings enter concentration, they are able to uphold it. The precept following the Path is upheld by sages upon the first fruit seeing the truth, realizing truth, and becoming holy; it is upheld by sages, not something ordinary beings can uphold. The unattached precept is upheld by people of the third fruit, not by those of the first fruit either. Praised by the wise and master of ease: these are precepts that bodhisattvas must uphold to benefit others, not something upheld by the two vehicles. Following concentration and complete: these are upheld by those of great faculties, not something that can be upheld by bodhisattvas of the six perfections or the shared teaching, let alone ordinary beings and the two vehicles! The preceding distinguished high and low stages, where factual aspects differ; but if one discusses keeping precepts by contemplating the mind in a single thought-moment, one can fully uphold all ten kinds of precepts above. First, group the ten precepts into four meanings: The first four precepts are merely phenomena born of causes and conditions, universally serving as the object of contemplation. The next two precepts mean contemplating that phenomena born of causes and conditions are empty—this is keeping precepts through the contemplation of emptiness. The next two precepts contemplate that causes and conditions are conventional—this is keeping precepts through the contemplation of conventionality. The next two precepts contemplate that phenomena born of causes and conditions are the Middle—this is keeping precepts through the contemplation of the Middle. As for saying that the contemplation of the mind is phenomena born of causes and conditions: if one contemplates that a single thought-moment of mind arises from evil conditions, it can destroy the fundamental [precepts] down to the non-mixed precept and so on; because it conflicts with good, it is called evil. With a mind that accords with good in thought after thought, preventing evil thoughts, one can cause the fundamental down to the non-mixed precepts to be goodly, accordantly perfected without damage; hence it is called a good mind, named preventing evil thoughts. Once the body is stilled, the mouth is also like this. Preventing is the good of stopping; accordant goodness is the good of acting. The good of acting is contemplation; the good of stopping is śamatha. This is called contemplating the mind born of causes and conditions to uphold the four kinds of precepts. Matters of vehicle and precepts, laxity and urgency, and purification through repentance are all fully explained in the Mohe zhiguan (and so forth).