毘尼心 1.15

1.15

沙彌十戒（沙彌者梵語。此云息慈。息惡行慈故曰沙彌。息於十惡故受十戒耳。慈念眾生故有不殺等也。此之十戒乃是眾戒之根本。先護持之）一不殺（若故殺人不得受人戒。若殺畜生等至心懺悔得滅）二不盜（若偷若劫若強奪。若燒若損壞他物。但直五錢已上不得受大戒也。若減五錢若非人畜生物懺悔得滅）三不婬（若人男女。若非人男女。若畜生男女。若侵身分不得受大戒也。若摩觸等至心懺悔得滅也）四不妄語（若詐稱得聖不得受大戒也。若以重事謗清淨人及誑惑欺妄。其罪難懺餘小妄語聽懺已進大戒）五不飲酒（酒性能發大煩惱。改人心性亂人道心。多開眾過之門。若酒入腹護戒心。賖自制不能得故。宜深防不服狂藥也）六不著花鬘香油塗身（莊飾華艶愛翫。其身內懷深著情或亂道）七不歌舞唱伎及往觀聽（習近嬉戲放縱。身口外恣蕩逸。道心浮散）八不上高廣床上坐也（慠慢自處無謙下心。情存欺物去道遠矣）九不非時食（濟命養道宜須應法。貪味不節致患妨道）十不捉持生像金銀寶物（供身之具儉素為佳。珍貴玩服多生人貪奪。故教不捉也）此十或之中。前四性重後六遮重。性重者內自起惡。遮重者外能生惡。又前四戒是業清淨戒中四戒。是行清淨戒。後二戒是緣清淨戒。所以者何。殺盜二戒不自作不教他作。則身口俱淨。不婬一戒純身業淨。不妄語一戒則純口業淨。不殺離瞋心。不盜離外貪。不婬離內貪。不妄語離癡邪見愚或之心。拔三毒根則意業淨也。淨戒根本出自身口意業。故云前四戒是業清淨戒耳。依業欲起行。興先須護過。令諸惡不起故不飲酒也。惡既不起。次應修飾威儀。而威儀精潔離於世染故。次不著花鬘香油塗身也。威儀既舉。次應運動身口頌美法音窺求善友諮受未聞。而反嘆唾非法鼓動群情專習伎術聽採妖異棄正逐耶持乖道式故。次不歌舞唱伎及故往觀聽也。既聽習方次直宜安心。於法端懃係念。折伏我慢。忍受榮辱。離寬奢恣故。次不高廣床上坐也。故云中四戒是行清淨戒耳。然道非孤起行託緣興。飲食濟命。衣服護形。內外資發方得行道故。次不非時食不服寶飾。以離貪著資緣之過也。故云後二戒是緣清淨戒。

The Ten Precepts of a Śrāmaṇera (Śrāmaṇera is a Sanskrit term. Here it means 'ceasing and lovingkindness': ceasing from evil and practicing lovingkindness, hence called śrāmaṇera. Because one ceases from the ten evils, one receives the ten precepts. Because one regards sentient beings with lovingkindness, there is not killing, and so forth. These ten precepts are indeed the root of all precepts; one must guard and uphold them first): / First, not killing (if one intentionally kills a human being, one cannot receive human [full] ordination; if one kills an animal or the like, it is extinguished through wholehearted repentance). / Second, not stealing (whether by theft, robbery, or forcible seizure, or by burning or damaging another's property, provided it is worth five māsakas or more, one cannot receive the full ordination; if it is less than five māsakas, or the property of a non-human or animal, it is extinguished through repentance). / Third, not engaging in sexual misconduct (whether with a human male or female, a non-human male or female, or an animal male or female, if one penetrates bodily parts, one cannot receive the full ordination; if one engages in fondling and the like, it is extinguished through wholehearted repentance). / Fourth, not telling lies (if one falsely claims to have attained sagehood, one cannot receive the full ordination; if one slanders a pure person with a grave matter or deceives and defrauds, the sin is difficult to repent; other minor lies are permitted to be repented, after which one may advance to the full ordination). / Fifth, not drinking alcohol (by nature alcohol can arouse great afflictions, alter a person's disposition, disrupt one's mind set on the path, and open many gates of wrongdoing. If alcohol enters the belly, the mind guarding the precepts slackens, and one cannot restrain oneself. Therefore, one should strictly guard against taking intoxicating medicine). / Sixth, not adorning oneself with flower garlands or anointing the body with scented oils (dressing up with flowers and beauty to love and indulge one's body inwardly harbors deep attachment, and feelings may disrupt the path). / Seventh, not singing, dancing, playing music, or going to watch and listen (becoming accustomed to games and unrestrained indulgence of body and speech, giving free rein to dissipation outwardly, scatters the mind set on the path). / Eighth, not sitting or lying on high and broad beds (acting arrogantly without a mind of humility, inwardly intending to look down upon things, one is far removed from the path). / Ninth, not eating at improper times (nourishing life and cultivating the path should accord with the Dharma; greed for tastes without moderation causes illness and obstructs the path). / Tenth, not handling money, gold, silver, or precious things (for utensils supporting the body, frugality and simplicity are preferable; precious and cherished clothing mostly give rise to people's greed and robbery, hence it is taught not to handle them). / Among these ten precepts, the first four are inherently grave, and the latter six are proscriptively grave. Inherently grave means evil arises from within oneself; proscriptively grave means it can produce evil externally. Furthermore, the first four precepts are precepts of pure karma; the middle four precepts are precepts of pure practice; the last two precepts are precepts of pure conditions. Why is this? As for the two precepts of killing and stealing, neither doing it oneself nor instructing another to do it purifies both body and speech. The single precept against sexual misconduct purifies bodily karma alone. The single precept against false speech purifies vocal karma alone. Not killing abandons the mind of anger; not stealing abandons external greed; not engaging in sexual misconduct abandons internal greed; not speaking falsely abandons ignorance, wrong views, and the mind of delusion. Uprooting the roots of the three poisons purifies mental karma. The root of pure precepts arises from the karma of body, speech, and mind. Therefore, it is said that the first four precepts are precepts of pure karma. Relying on karma to arouse practice, when practice is generated, one must first guard against faults to make all evils not arise; hence one does not drink alcohol. Once evil does not arise, one should next adorn deportment; since deportment must be meticulous, clean, and free from worldly defilements, one next does not adorn oneself with flower garlands or anoint the body with scented oils. Once deportment is established, one should next move body and speech to praise the fine sounds of the Dharma, seek out good friends, and consult them on what has not yet been heard. But if one instead applauds non-Dharma, stirs up the crowd, exclusively practices theatrical arts, listens to and gathers bizarre novelties, and abandons the correct to pursue the perverse, upholding what violates the model of the path; hence one next does not sing, dance, play music, or intentionally go to watch and listen. Having heard and practiced, one should next simply settle the mind, earnestly focus one's thoughts on the Dharma, subdue self-conceit, endure honor and disgrace, and leave behind broad luxury and indulgence; hence one next does not sit on high and broad beds. Therefore, it is said that the middle four precepts are precepts of pure practice. However, the path does not arise in isolation; practice relies on conditions to emerge. Food and drink nourish life; clothing protects the form; only when supported and inspired inwardly and outwardly can one practice the path. Hence, next is not eating at improper times and not wearing precious adornments, thereby avoiding the faults of greed and attachment toward supporting conditions. Therefore, it is said that the last two precepts are precepts of pure conditions.