毘尼心 1.11

1.11

一名為戒（若就教譯。防非之法。字之為戒。此法能禁制身口也。若就行解。止惡之心。名為戒。此心能制身口。不為不令諸過得。起。名為戒也）二名為律（若就教譯。詮量輕重。以之為律。若就行譯。調伏剛鑛。以之為律）三名波羅提木叉（此是胡音。漢名彼彼解脫。若就教譯。此是解縛之法。依而出家若也。羈礙在在處處身心無為　故云彼彼解脫也。若就行譯。絕縛之心。念念之中能分分離煩惱。故云彼彼解脫也）四名毘尼（亦是西音。此方云滅。若就教譯。此法能彌息諍論。故名為滅。若就行譯。斷除生死。苦盡無為。寂泊為滅）此四之中前二就因為名。外防為戒。內順為律。後二就果為名。解脫者煩惱盡處。是有餘涅槃果也滅者身智俱盡。是無餘涅槃果也。又大乘之中戒之與律是因通果。是有為出要行。解脫與滅是果通因。是無為出離行。此四皆名藏者。若就教釋。文旨苞富名之為藏。若就行釋。出生眾善利益無窮故名為藏。次明受戒法。

The first is called śīla (in terms of teaching, the method of preventing wrongdoing is called śīla, for this method can prohibit and restrain body and speech; in terms of practice and understanding, the mind that stops evil is called śīla, for this mind can restrain body and speech, not committing and not allowing various faults to arise, and is thus called śīla). The second is called vinaya (in terms of teaching, it weighs and evaluates the light and heavy, and is thus called vinaya; in terms of practice, it tames and subdues what is stubborn and crude, and is thus called vinaya). The third is called prātimokṣa (this is a foreign sound; in Chinese it is called "individual liberation". In terms of teaching, this is the method for loosening bonds; if one relies on it to renounce the household life, being free from shackles and hindrances everywhere in body and mind without conditioned activity, it is therefore called "individual liberation". In terms of practice, the mind that severs bonds can abandon defilements part by part in moment after moment, and is therefore called "individual liberation"). The fourth is called vinaya (this is also a western sound; here it is translated as "cessation". In terms of teaching, this method can quell disputes, and is therefore called "cessation". In terms of practice, it cuts off birth and death, exhausting suffering in the unconditioned, and its quiet tranquility is "cessation"). Among these four, the first two are named according to the cause: external prevention is śīla, and internal compliance is vinaya. The latter two are named according to the fruit: liberation is where defilements are exhausted, which is the fruit of nirvāṇa with remainder; cessation is where both body and wisdom are brought to an end, which is the fruit of nirvāṇa without remainder. Furthermore, within the Mahāyāna, śīla and vinaya are the cause leading to the fruit, being conditioned practices for the essential departure; liberation and cessation are the fruit leading to the cause, being unconditioned practices of transcendence. That all four are called "treasuries": in terms of teaching, they are called treasuries because their text and meaning are rich and encompassing; in terms of practice, they are called treasuries because they give rise to all goods with inexhaustible benefits. Next, the methods of ordination are explained.