廬山蓮宗寶鑑 1.67

1.67

既發菩提心，應修菩薩行，初受三歸、次持五戒、漸修十種善法、圓滿三聚律儀，根熟則全持，根生則分受。年有三善、月有六齋。如或五戒難行，且除酒肉二味。十重易犯，且持不殺一門。輕塵積嶽墜露添流，一適下崖終歸大海。故《涅槃經》云「佛在世日以佛為師，佛滅度後以戒為師。」《梵網經》云「戒如明日月，亦如瓔珞珠。微塵菩薩眾，由是成正覺。」所以龍無犯殺之心、狼有持齋之意，比丘苦節至於繫草、護鵝居士病緣終不飲酒食肉。是知諸善之本，五戒為先，王者履之以治國、君子奉之以立身，不可造次而離、不可須臾而廢。佛稱五德、儒謂五常，在天為五星、在地為五嶽、在人為五藏、在處為五方，廣而言之無所不統，仰觀俯察莫能加焉。故《法苑珠林》云「世俗所尚，仁義禮智信也；貪識所資，殺盜淫妄酒也。道俗雖乖，漸教通也。」正法內訓必始于因，此則在乎實法指事直言，不假飾辭託名現意。如斯而修因，不期果而果證；從茲而入道，不羨樂而樂彰。今見持戒不殺，不求仁而仁著；守戒不盜，不忻義而義敷；不婬者不祈禮而禮立；不妄者不慕信而信揚；不飲者不行智而智明。非但律己防非，亦以助國揚化。欲修成於淨行，須嚴護於戒根，可謂萬善和融同佛土，熙熙長樂太平時。

Having generated the bodhicitta, one should cultivate the bodhisattva practices: first receive the three refuges, next uphold the five precepts, gradually cultivate the ten wholesome dharmas, and bring to completion the three cumulative precepts. When faculties are ripe, uphold them entirely; when faculties are raw, receive them in parts. In a year there are the three wholesome months, and in a month the six fast days. If the five precepts are difficult to practice, for the time being eliminate the two flavors of alcohol and meat. If the ten grave precepts are easy to transgress, for the time being uphold the single gate of non-killing. Fine dust accumulates into a mountain; falling dewdrops augment a stream; once water descends the cliff, it ultimately returns to the great ocean. Thus the Nirvāṇa-sūtra says: 'While the Buddha is in the world, take the Buddha as teacher; after the Buddha enters extinction, take the precepts as teacher.' The Brahmajāla-sūtra says: 'The precepts are like the bright sun and moon, / And like a necklace of jewels. / The bodhisattva hosts numerous as dust motes / By this accomplish right awakening.' Thus dragons harbor no intent to kill, and wolves have the intention to observe the fast; a monk maintained bitter discipline to the point of being bound with grass, and the layman who protected the goose never drank alcohol or ate meat despite illness. Therefore we know that among the roots of all good, the five precepts come first: rulers practice them to govern the country, and exemplary persons uphold them to establish their conduct; they must not be parted from even in moments of haste, nor abandoned even for an instant. In Buddhism they are called the five virtues, in Confucianism they are called the five constants; in heaven they are the five planets, on earth the five sacred peaks, in humans the five viscera, and in space the five directions. Spoken of broadly, there is nothing they do not encompass; looking up or down, nothing can surpass them. Thus the Fayuan zhulin says: 'What worldly customs esteem are benevolence, righteousness, propriety, wisdom, and trustworthiness; what greedy consciousness relies on are killing, stealing, sexual misconduct, lying, and alcohol. Although the Way and the secular diverge, the gradual teaching harmonizes them.' The inner instructions of the True Dharma must begin with the cause; this lies in the actual dharma pointing directly to things, without resorting to embellishing phrases or borrowing names to convey the meaning. Cultivating causes like this, though one does not expect the fruit, the fruit is realized; entering the Way from here, though one does not envy joy, joy becomes manifest. Now, seeing that upholding the precept against killing leads to benevolence being manifest without seeking it; guarding the precept against stealing leads to righteousness spreading without desiring it; one who avoids sexual misconduct establishes propriety without praying for it; one who does not lie makes trustworthiness flourish without admiring it; and one who does not drink makes wisdom bright without practicing it. This not only disciplines oneself and guards against wrongdoing, but also aids the country and broadens moral transformation. If one wishes to accomplish pure practice, one must strictly guard the roots of the precepts. It may indeed be said: 'Ten thousand virtues harmonize, unified with the Buddha land; / Joyous and peaceful, an era of great tranquility.'