毘尼心 1.16

1.16

持戒得十利　一者攝取於僧（若下坐持戒則為如法之眾。捶在數中）二者令僧歡喜（若中坐持戒有所施為悅可眾心也）三者令僧安樂（若上坐持戒則光飾眾儀。又能蔭益徒眾）四者未信者令信（戒德內備外則發人信敬堪為師範。憑之以濟世。是以未出家者信樂出家。從其受戒也）五者已信令增廣（既度弟子復能教授教誡。令其護持增進心行）六者難調順者令調順（徒眾之中若有惡性麤散違教犯禁不順威儀者。復能如法治罸摧伏令改也）七者慚愧者得安隱（徒眾之中若有道心失意犯罪。常懷愧懼改往修來。求乞洗過復能救拔作歸依處）八者斷現在有漏（已生惡。既除身。心清淨。現應布薩行無缺漏）九者斷未來有漏（未生惡永不令起也）十者令正法得久住（持戒之人自行清淨。復能令他持戒。網維理要匡眾益時。化化相乘墜而更舉）此十利之中。前三依眾求解脫。中六行成自他兼益。後一則能興隆三寶。唯持戒之人得此十句利也。又有一釋。此十利之中。三段之義。前三句明於眾法中得利也。中六句明於行法中得利也。後一句明於教法中得利也。初眾法有三者。第一明外凡假名僧。為律教所攝得在僧例。故曰一者攝取於僧也。第二明內凡和合僧。同心奉律和順為本　故曰二者令僧歡喜也。第三明聖位真實僧。依律而行不相違惱。故曰三者令僧安樂也。今明外凡比丘。若能持戒見聞清淨得入此三種僧中。同其布薩羯磨獲此眾法利也。次明行法有六句者。初二句明下成熟。謂信行法行僧內凡學人利也。次二句明中成熟。謂見道修道聖僧學人利也。後二句明上成熟。謂盡智無生智無學聖果功德利。第十一句教法之利。明他成熟。說法化人興益於世。紹隆真軌永使不絕。故曰十者合正法得久住也。原如來制戒之意。本非直心惡。而已乃欲遠開涅槃之正路。為令比丘如法修行。剋獲道證同佛所得無上常住永寂休息法也。故云為諸比丘集十句義諸佛之戒法矣。

Upholding the precepts attains ten benefits: / First, gathering together the Saṃgha (if a junior upholds the precepts, he constitutes an assembly that accords with the Dharma and is counted among them). / Second, gladdening the Saṃgha (if a middling monk upholds the precepts, whatever he does pleases the minds of the assembly). / Third, bringing peace and happiness to the Saṃgha (if a senior monk upholds the precepts, he illuminates and adorns the deportment of the assembly and can also shelter and benefit disciples). / Fourth, causing those without faith to believe (with the virtue of precepts complete within, he externally inspires people's faith and reverence, becoming worthy to serve as a teacher and guide upon whom one relies to cross the world; therefore, those who have not gone forth develop faith and joy in going forth, receiving the precepts from him). / Fifth, causing those with faith to increase and broaden (having ordained disciples, he can also instruct and admonish them, causing them to guard, uphold, and advance their mental practice). / Sixth, causing those difficult to train to be trained (among disciples, if there are those of evil nature, coarse and scattered, who disobey teachings, violate prohibitions, and do not accord with deportment, he can also discipline and punish them according to the Dharma, crushing and subduing them to make them reform). / Seventh, causing those with shame to find tranquility (among disciples, if those with a mind for the path inadvertently commit an offense, constantly harboring shame and fear, reforming the past and cultivating the future, seeking to cleanse their faults, he can also rescue them and serve as a refuge). / Eighth, cutting off present outflows (having eliminated evils already arisen, body and mind become pure, and currently poṣadha and practice have no flaws or outflows). / Ninth, cutting off future outflows (never letting unarisen evils arise). / Tenth, causing the true Dharma to remain long (a person who upholds the precepts is pure in his own practice and can also cause others to uphold the precepts; maintaining the essential principles, he rectifies the assembly and benefits the times, teachings succeeding one another, raising up what has fallen). / Among these ten benefits, the first three seek liberation by relying on the assembly; the middle six constitute the perfection of practice that benefits both self and others; the last one can make the Three Jewels flourish. Only one who upholds the precepts attains these ten lines of benefits. There is also another explanation: within these ten benefits are the meanings of three sections. The first three lines explain obtaining benefits in the Dharma of the Saṃgha; the middle six lines explain obtaining benefits in the Dharma of practice; the last one line explains obtaining benefits in the Dharma of teaching. First, there are three for the Dharma of the Saṃgha: the first explains the external ordinary person nominal Saṃgha, which is gathered by the Vinaya teachings and counted among the ranks of the Saṃgha, hence called 'first, gathering together the Saṃgha.' The second explains the internal ordinary person harmonious Saṃgha, sharing one mind in upholding the Vinaya, with harmony as the basis, hence called 'second, gladdening the Saṃgha.' The third explains the noble status real Saṃgha, which acts according to the Vinaya without conflict or annoyance, hence called 'third, bringing peace and happiness to the Saṃgha.' Now this explains that if an external ordinary bhikṣu can uphold the precepts with pure seeing and hearing, he can enter into these three kinds of Saṃgha, share in their poṣadha and karman, and obtain this benefit of the Dharma of the Saṃgha. Next, explaining that there are six lines for the Dharma of practice: the first two lines explain lower maturation, meaning the benefit for the internal ordinary trainees of the Saṃgha who practice by faith and practice by Dharma. The next two lines explain middle maturation, meaning the benefit for noble Saṃgha trainees on the path of seeing and path of cultivation. The last two lines explain upper maturation, meaning the benefit of the merits of the noble fruit of an aśaikṣa with knowledge of exhaustion and knowledge of non-arising. The tenth line, the benefit of the Dharma of teaching, explains the maturation of others: preaching the Dharma, transforming people, flourishing and benefiting the world, continuing the true standard forever without interruption; hence called 'tenth, causing the true Dharma to remain long.' Tracing the Tathāgata's intention in establishing the precepts: originally it was not merely to rectify mental evils, but to open wide the correct path to nirvāṇa from afar, so that bhikṣus practicing in accordance with the Dharma would attain realization of the path, identical to the unexcelled, eternally abiding, forever tranquil resting Dharma attained by the Buddhas. Therefore it is said: 'Gathering the ten lines of meaning for the bhikṣus is the precept Dharma of all Buddhas.'