辯正論 1.16

1.16

夫懼十罪於將來。而殺自止。制五刑於現在。而過不懲（書防目下經遮未來）立驗目前此之謂也。法句經云。殺生求生去生道遠。提謂經云。不殺曰仁。仁主肝木之位。春陽之時萬物盡生。正月二月少陽用事。養育群品。好生惡殺殺者無仁。不邪曰義。義主肺金之位。七月八月少陰用事。外防嫉妬危身之害。內存性命竭精之患。禁私不婬。婬者無義。不飲酒曰禮。禮主心火之位。四月五月太陽用事。天下太熱萬物發狂。飲酒致醉心亦發狂。口為妄語亂道之本。身致危亡不盡天命。故禁以酒。酒者無禮。不盜曰智。智主腎水之位。十月十一月太陰用事。萬物收藏。盜者不順。天以得物藏之。故禁以盜。盜者無智。不妄曰信。信主脾土之位。三月六月九月十二月中央用事。制禦四域惡口。傷人禍在口中。言出則殃至。氣發則形傷。危身速命。故禁以舌。舌者無信譬喻經云。安持淨戒馬巧捉堅轡勒。身被精進鎧。乃脫魔王賊。百句譬喻經云。五根之禍。劇於毒龍。過於醉象。五根納受。如海吞流。如火得薪。未嘗厭足。五根如箭。意想如弓。思念如矢。以五戒仗守護六根。如視逸馬。天地本起經云。劫初之時人食地肥。有一眾生。頓取五日之食。因制盜戒以禁之也。以食地肥而生貪欲。因制婬戒。以婬欲故。共相欺奪。因制殺戒。以求欲故。妄語諂曲。因制不妄語戒。以飲酒故。昏亂行非。因制酒戒。計五戒之興。其來已久。萌於天地之始。形於萬物之先。細入無間。大彌八極。眾生之父。人道之根。包括三才。牢籠三世。含育群有。統御陰陽者也。四天王經云。一戒有五善神。若有歸向三寶守齋持戒。四王上啟天帝。天帝令二十五神營衛門戶。臨其命終往生天上云云。於是曳七寶之妙衣。羅百味之香食。明珠類月。美女如雲。花合花開。既無終始。目迎目送。自有周旋。魔化比丘經云。五戒人根。十善天種云云。言持五戒當得人身。修行十善必獲天報。十善者。所謂身三口四意業三種。合為十也。智度論云。無放口之四害。無恣身之三患。發菩提心經云。以此十戒防身口意。持身戒者。永斷一切殺盜婬行。不斷物命。不侵他財。不犯外色。又亦不為殺等因緣及其方便。不以杖木瓦石傷害眾生。若物屬他。他所受用一草一葉。不與不取。又亦未曾攀睞細色。於四威儀恭謹詳審。是名身戒。持口戒者。斷除一切妄言兩舌惡口綺語離間和合誹謗毀呰文飾言詞。及造方便惱觸於人。言必至誠柔軟忠信。言常饒益教化修善。是名口戒。持心戒者。除滅貪欲瞋恚邪見。常修軟心不作過罪。信是罪業得惡果報。思惟力故。不造眾惡。於輕罪中生極重想。設誤作者恐怖思悔。知恩報恩心無慳悋。樂作福德常以化他。恒生慈悲憐愍一切。是名心戒。持十善戒死得生天受上妙樂云云。是以披五色之雲衣。曳三銖之綺服。質多樹下妙勝堂中。隨天眾而優遊。步香園而容與。坐間一劫瞬頃千年。光華麗日月之輝。芬郁美旃檀之氣。

Now, by fearing the ten transgressions in the future, killing ceases of itself; whereas instituting the five punishments in the present fails to deter wrongdoings (the secular texts guard against what is before one's eyes, while the sūtras obstruct the future)—this is what is meant by having immediate verification before one's eyes. The Dharmapada states: 'To seek life by taking life is far from the path of life.' The Tiwei jing states: 'Not killing is called benevolence. Benevolence governs the position of the liver and wood. In the season of spring yang, all things come to life. In the first and second months, the Shao-yang is active, nurturing all classes of living things; it loves life and hates killing. One who kills lacks benevolence. Not committing sexual misconduct is called righteousness. Righteousness governs the position of the lungs and metal. In the seventh and eighth months, the Shao-yin is active, outwardly guarding against the harm of jealousy that imperils the body, and inwardly preserving the vital nature to prevent the peril of exhausting essence. It forbids illicit lust; one who is lustful lacks righteousness. Not drinking wine is called propriety. Propriety governs the position of the heart and fire. In the fourth and fifth months, the Tai-yang is active; the realm is exceedingly hot and all things become wild. Drinking wine induces drunkenness and the mind also becomes wild; the mouth utters false speech, which is the root of disordering the Dao; the body meets danger and death, failing to fulfill its natural lifespan. Therefore it is forbidden by means of [the precept against] wine; one who drinks wine lacks propriety. Not stealing is called wisdom. Wisdom governs the position of the kidneys and water. In the tenth and eleventh months, the Tai-yin is active; all things are stored away. Thieves do not accord with heaven to obtain goods and store them; therefore stealing is forbidden; a thief lacks wisdom. Not lying is called trustworthiness. Trustworthiness governs the position of the spleen and earth. In the third, sixth, ninth, and twelfth months, the central [element] is active, governing the four realms. Evil speech injures others, and disaster resides within the mouth: when words issue forth, calamity arrives; when breath is expended, the physical form is harmed, endangering the body and accelerating [the end of] life. Therefore it is forbidden by means of the tongue; [a loose] tongue lacks trustworthiness.' The Avadāna-sūtra states: 'Securely maintaining the pure precepts like a horse, skillfully grasping the firm reins and bridle, and cladding one's body in the armor of vigor, one then escapes the thieves of King Māra.' The Hundred Parables Sūtra states: 'The peril of the five sense organs is fiercer than a venomous dragon and worse than a drunken elephant. The receiving of the five sense organs is like the sea swallowing streams, or like fire finding firewood, never satiated. The five sense organs are like arrows, thoughts and perceptions are like a bow, and mental reflections are like darts. Using the five precepts to guard the six sense faculties is like watching an unbridled horse.' The Tiandi benqi jing states: 'At the beginning of the kalpa, humans ate the fat of the earth. There was a being who took five days' worth of food at once, so the precept against stealing was established to forbid it. From eating the fat of the earth, greed and desire arose, so the precept against sexual misconduct was established. Because of lust and desire, they mutually cheated and robbed, so the precept against killing was established. Because of seeking desires, they spoke falsely and deceitfully, so the precept against false speech was established. Because of drinking wine, they were muddled and committed wrongdoings, so the precept against wine was established.' Reckoning the origin of the five precepts, their provenance is truly ancient: sprouting at the beginning of heaven and earth, taking form prior to the myriad things, subtly penetrating where there is no gap, and vastly spanning the eight extremities. They are the father of sentient beings, the root of the human path, encompassing the Three Powers, embracing the three time periods, nurturing all existent beings, and governing yin and yang. The Sūtra of the Four Heavenly Kings states: 'Each single precept possesses five good spirits. If anyone takes refuge in the Three Jewels, keeps the fast, and upholds the precepts, the Four Heavenly Kings report upward to the Heavenly Thearch, and the Heavenly Thearch orders twenty-five spirits to guard their doors and households. When their life draws to a close, they are reborn in heaven,' and so on. Thereupon, trailing wondrous garments of the seven jewels and arraying fragrant foods of a hundred flavors, bright pearls resemble the moon, and beautiful maidens gather like clouds. Flowers closing and opening know neither end nor beginning; eyes welcoming and sending off proceed with natural ease. The Sūtra of Māra Transforming into a Monk states: 'The five precepts are the root of humanity; the ten good deeds are the seed of heaven,' and so on. This means that upholding the five precepts will obtain a human body, and cultivating the ten good deeds will certainly reap a heavenly reward. As for the ten good deeds, they are the so-called three of the body, four of the mouth, and three kinds of mental karma, combining into ten. The Mahāprajñāpāramitopadeśa states: 'There are no four harms of an undisciplined mouth, nor are there three troubles of an indulgent body.' The Sūtra on Generating the Bodhicitta states: 'One uses these ten precepts to guard body, mouth, and mind. As for one who upholds the bodily precepts: they permanently sever all acts of killing, stealing, and sexual misconduct; they do not terminate the life of any living creature; they do not encroach upon another's property; and they do not violate others' women. Furthermore, they do not create the causes, conditions, or expedients for killing and the like; they do not use sticks, wood, tiles, or stones to injure sentient beings; if something belongs to another, even a single blade of grass or single leaf used by another, without it being given, they do not take it; nor do they ever cast covetous glances at refined bodily charms; and in the four deportments they are reverent, cautious, and circumspect. This is called the bodily precepts. As for one who upholds the precepts of the mouth: they completely eradicate all false words, double-tongued speech, harsh speech, frivolous chatter, estranging harmonious parties, slander, disparagement, and embellished expressions, as well as devising expedients to afflict or annoy people; their words are invariably sincere, gentle, loyal, and trustworthy; their speech constantly brings benefit and instructs others to cultivate goodness. This is called the precepts of the mouth. As for one who upholds the mental precepts: they eliminate greed, anger, and wrong views; they constantly cultivate a gentle mind and do not commit faults or sins; they have faith that such sinful karma brings forth evil retributions; through the power of reflection, they do not commit the various evils; concerning minor transgressions, they generate the thought that they are extremely grave; if they mistakenly commit one, they are terrified and think to repent; knowing kindness, they repay kindness, with a mind free of stinginess; they take delight in creating meritorious virtues and constantly transform others with them; and they ever generate loving-kindness and compassion, having pity on all. This is called the mental precepts. If one upholds the precepts of the ten good deeds, upon death one attains rebirth in heaven to enjoy supreme and wondrous bliss,' and so on. Therefore, they don cloud-garments of five colors and trail fine silks weighing three zhu. Beneath the Citraratha tree and within the Hall of Superior Excellence, they wander at ease following the heavenly hosts, and amble leisurely through fragrant gardens. In the space of a single sitting, an entire kalpa passes; in the wink of an eye, a thousand years elapse. Their radiance outshines the splendor of the sun and moon; their rich fragrances surpass the aroma of candana.