[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [萬善同歸集](https://indike.org/pramana/in.bauddha.taisho.2017) › 1.66 # 萬善同歸集 1.66 萬善同歸集 1.66 - **Language:** Classical Chinese ### [1.66](https://indike.org/pramana/in.bauddha.taisho.2017.1.66) 答：「此破執情，非祛戒德。若見自持、他犯，起譏毀心，戒為防非，因防增過，如斯之類，實為迷倒。《淨名經》云：『非淨行、非垢行，是菩薩行。』故不著持犯二邊，是真持戒。《大般若經》云：『持戒比丘，不昇天堂；破戒比丘，不墮地獄。何以故？法界中無持犯故。』此亦破著，了諸法空，事理雙持，身心俱淨。又若論縱橫自在，唯佛一人持淨戒，其餘皆名破戒者。帶習尚被境牽，現行豈逃緣縛？三業難護，放逸根深。猶醉象無鉤，癡猿得樹；奔波乍擁，生鳥被籠。若無定水、戒香、慧炬，無由照寂。是以菩薩，稟戒為師，明遵佛勅。雖行小罪，由壞大懼；謹潔無犯，輕重等持；息世譏嫌，恐生疑謗。夫戒為萬善之基，出必由戶，若無此戒，諸善功德皆不得生。《華嚴經》云：『戒能開發菩提心，學是勤修功德地，於戒及學常順行，一切如來所稱美。』《薩遮尼乾子經》云：『若不持戒，乃至不得疥癩野干身，何況當得功德法身？』《月燈三昧經》云：『雖有色族及多聞，若無戒智猶禽獸；雖處卑下少聞見，能持淨戒名勝士。』《智論》云：『若人棄捨此戒，雖山居苦行，食果服藥，與禽獸無異。若有雖處高堂大殿，好衣美食，而能行此戒者，得生好處，及得道果。又大惡病中，戒為良藥；大怖畏中，戒為守護；死闇冥中，戒為明燈；於惡道中，戒為橋梁；死海水中，戒為大舡。』又如今末代宗門中，學大乘人，多輕戒律；稱是執持小行，失於戒急。所以《大涅槃經》佛臨涅槃時，扶律談常，則乘戒俱急，故號此經，為贖常住命之重寶。何以故？若無此教，但取口解脫，全不修行，則乘戒俱失。故經云：『尸羅不清淨，三昧不現前。』從定發慧，因事顯理；若闕三昧，慧何由成？是知因戒得定，因定得慧，故云贖常住命之重寶。何得滅佛壽命，壞正律儀？為和合海內之死屍，作長者園中之毒樹。眾聖所責，諸天所訶；善神不親，惡鬼削跡。居國王之地，生作賊身；處閻羅之鄉，死為獄卒。諸有智者，宜暫思焉。」 > Answer: "This refutes clinging feelings; it does not dismiss the virtue of moral discipline. If one sees oneself as keeping precepts and others as violating them, giving rise to contempt and denigration, then discipline—meant to prevent wrongdoing—instead increases offenses through such prevention. Those of this sort are indeed deluded and inverted. The Vimalakīrti Sūtra states: 'Neither pure conduct nor defiled conduct is the bodhisattva practice.' Thus, not clinging to the two extremes of keeping and violating is truly keeping the precepts. The Mahāprajñāpāramitā Sūtra states: 'A monk who keeps the precepts does not ascend to heaven; a monk who breaks the precepts does not fall into hell. Why is this? Because in the dharmadhātu there is neither keeping nor breaking.' This likewise breaks attachment, understanding that all phenomena are empty, upholding both phenomena and principle, with body and mind both purified. Furthermore, if we speak of being completely free and unhindered, only the Buddha alone keeps pure precepts; all others are called precept-breakers. If those who still carry habit-energies are tugged by sensory objects, how can active mental actions escape being bound by conditions? The three karmas are difficult to guard, and the roots of negligence run deep. It is like an intoxicated elephant without a goad, or a foolish ape that has reached a tree; running waves are suddenly contained, or a wild bird is caught in a cage. Without the water of absorption, the fragrance of discipline, and the torch of wisdom, there is no way to illuminate the quiescent. For this reason, bodhisattvas take the precepts as their master and clearly obey the Buddha's decree. Even when committing a minor offense, they are terrified of major ruin; they are prudent, immaculate, and without transgression, upholding both the minor and major equally, halting the world's ridicule and suspicion lest doubts and slanders arise. Discipline is the foundation of the myriad good practices: to exit, one must go through the door; without this discipline, none of the good qualities and virtues can arise. The Avataṃsaka Sūtra states: 'Discipline can open and develop the bodhicitta; learning is the ground for diligently cultivating virtues. Ever acting in accord with discipline and learning is praised by all Tathāgatas.' The Satyaka-nirgrantha Sūtra states: 'If one does not maintain discipline, one will not even attain the body of a mangy jackal, how much less the dharmakāya of virtues?' The Candrapradīpa Samādhi Sūtra states: 'Though one possesses fine looks, high birth, and broad learning, if one lacks discipline and wisdom, one is like a beast; though one dwells in lowly status with little learning and experience, if one can keep the pure precepts, one is called a superior person.' The Mahāprajñāpāramitā-upadeśa states: 'If a person abandons this discipline, even if they live in the mountains practicing austerities, eating fruits and taking medicines, they are no different from beasts. If someone, though dwelling in lofty halls and great palaces, wearing fine clothes and eating delicacies, is able to practice this discipline, they will be born in good places and attain the fruits of the path. Furthermore, amidst great and severe illness, discipline is good medicine; amidst great dread, discipline is protection; in the dark gloom of death, discipline is a bright lamp; on the evil paths, discipline is a bridge; in the waters of the ocean of death, discipline is a great ship.' Moreover, among the lineage schools of the present final age, those who study the Mahāyāna mostly make light of the vinaya, claiming it is an attachment to small practices, thereby neglecting urgency regarding precepts. Therefore, in the Mahāparinirvāṇa Sūtra, when the Buddha was on the verge of nirvāṇa, he supported the vinaya and spoke of the permanent, so that vehicle and precepts were both urgent; thus this sūtra is called the precious treasure that redeems the life of the permanently abiding. Why is this? Because without this teaching, if one merely adopts oral liberation and does not cultivate at all, both vehicle and precepts will be lost. Thus the sūtra states: 'If śīla is not pure, samādhi does not manifest.' Wisdom is generated from absorption, and principle is manifested through phenomena; if samādhi is lacking, how could wisdom be perfected? Thus we know that due to discipline one attains absorption, and due to absorption one attains wisdom; hence it is called the precious treasure that redeems the life of the permanently abiding. How can one extinguish the Buddha's life-span and destroy the correct vinaya deportment? It is to become a corpse in the sea of the saṅgha, to become a poisonous tree in an elder's garden. It is blamed by all the sages and rebuked by all the devas; good spirits do not draw near, and evil ghosts efface their traces. Dwelling in the king's realm, one is born as a bandit; abiding in the realm of Yama, upon death one becomes a hell-warden. All wise persons should reflect upon this for a moment." > — English (machine translation) (machine translation) - [Previous: 1.65](https://indike.org/pramana/in.bauddha.taisho.2017.1.65) - [Next: 1.67](https://indike.org/pramana/in.bauddha.taisho.2017.1.67) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2017.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2017~en-mt.1.66) — English, machine translation ## Linked texts (1) - [四分律刪繁補闕行事鈔](https://indike.org/pramana/in.bauddha.taisho.1804.1.104) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2017.1.66](https://indike.org/pramana/in.bauddha.taisho.2017.1.66) · Pramāṇa