毘尼心 1.33

1.33

三藏教法　一修多羅藏（此云本說。是一切經教）二毘尼藏（此云能威。是一切戒律）三阿毘曇藏（此云無比法。是一切論文）　三學行法　一增戒學（善修戒也）二增定學（修心正念懃習禪定）三增慧學（求解思義修道觀法）　三種持　一持經（依經而行）二持律（依律而行）三持摩夷（依論而行）　三種知法人　一知法（善解經義）二知律（善識律相）三知摩夷（善知論文）　三種如法　一是法（所為合經）二是毘尼（事必如律）三是佛所教（合受教事也）　四種廣說　一者有人言。我從佛邊聞如是法。二者有人言。我從眾僧聞如是法。三者有人言。我從眾多知法人邊聞如是法。四者有人言。我從一知法人邊聞如是法　佛言。若聞其所說不應便生嫌疑亦不應呵。當審定文句勘驗三藏。若與經相應律相應毘曇相應。當善受持亦教他人。若義不入前三法相應者即應捨之。此以三藏教驗其所說。若欲驗三藏知邪正者。當以理法印之　以三法印驗小乘教　一者一切法無常。二者一切法苦。三者一切法無我。若經律論明此三句義者。是佛正法　次以四法印驗通教大乘　一一切法無常。二一切法苦。三一切法無我。四涅槃法寂滅。初二句世諦。中一句真諦。後一句金剛以後常果也。若經律論明此四句義者。是佛正法也　次以五法印驗通宗大乘　一一切無常。二一切法苦。三一切法空。四一切法無我。五一切法寂滅。初二句有為緣集法界不同敗壞也。中二句無為緣集法界常住。後一句自體緣集法界本來常爾不增不減非常非無常也。若經律論明此五句義者。是佛大乘真宗正法也。又四堪法印　一法體堪。二因緣堪。三作堪。四成辨堪也　持律人有五功德　一戒品慳牢。二善勝諸惡。三於眾中決斷無畏。四若有疑悔能開解。五善持毘尼令正法久住　茲毘尼心者。實曰靈腑寶藏也。儉約內外。光潤自他。守護六根。防慎三業。低昂允理。進退合儀。上下相管。大小是錄。行立指授。坐臥教詔哉。自非如來慈被熟能若斯。故稱佛為六道尊師四生父母矣。豈直言讚而已僉共行之學之。彼我丈夫已得當得。如火在木攢搖施光。似玉處泥濤澄發彩。譬金藏土土闇。金明闇銷金顯。水清玉現。尸羅清淨三昧現前。光流惠起。故經云。先以定動。後以智拔。斯言信矣。戒淨定淨。定淨惠淨。惠淨心淨。心淨土淨。　毘尼心一卷一十八紙

The teachings of the Tripiṭaka: first, the Sūtrapiṭaka (translated here as "original teachings"; these are all the scriptural teachings); second, the Vinayapiṭaka (translated here as "capable of imposing authority"; these are all the precepts and Vinaya rules); third, the Abhidharmapiṭaka (translated here as "incomparable Dharma"; these are all the treatise texts). The practice of the three trainings: first, the training in higher morality (practising śīla well); second, the training in higher thought (cultivating the mind in right mindfulness and diligently practising dhyāna meditation); third, the training in higher wisdom (seeking understanding, contemplating the meaning, cultivating the path, and observing phenomena). The three kinds of maintainers: first, maintainers of the sūtras (acting in accordance with the sūtras); second, maintainers of the Vinaya (acting in accordance with the Vinaya); third, maintainers of the mātṛkā (acting in accordance with the treatises). The three kinds of people who know the Dharma: first, those who know the Dharma (well versed in the meaning of the sūtras); second, those who know the Vinaya (well versed in the characteristics of the Vinaya); third, those who know the mātṛkā (well versed in the treatise texts). The three kinds of accord with the Dharma: first, being the Dharma (actions conform to the sūtras); second, being the Vinaya (matters are certainly as the Vinaya requires); third, being what the Buddha taught (conforming to matters instructed to be undertaken). The four mahāpadeśas: first, someone says, "I heard such a teaching directly from the Buddha"; second, someone says, "I heard such a teaching from the Saṃgha"; third, someone says, "I heard such a teaching directly from many persons who know the Dharma"; fourth, someone says, "I heard such a teaching directly from a single person who knows the Dharma." The Buddha said that if one hears what is said, one should not immediately give rise to dislike or doubt, nor should one scold them; one must carefully verify the phrasing and test it against the Tripiṭaka. If it corresponds with the sūtras, corresponds with the Vinaya, and corresponds with the Abhidharma, one should accept and retain it well, and teach it to others as well. If its meaning does not enter into correspondence with the former three Dharmas, one should immediately discard it. This is testing what is said by means of the teachings of the Tripiṭaka. If one wishes to test the Tripiṭaka to distinguish the heterodox from the orthodox, one should seal it with the Dharma of principle. Testing the teachings of the Hīnayāna by means of the three seals of the Dharma: first, all phenomena are impermanent; second, all phenomena are suffering; third, all phenomena are non-self. If sūtras, Vinaya, or treatises clarify the meaning of these three propositions, they are the Buddha's true Dharma. Next, testing the Common Teaching of the Mahāyāna by means of the four seals of the Dharma: first, all phenomena are impermanent; second, all phenomena are suffering; third, all phenomena are non-self; fourth, the phenomenon of nirvāṇa is quiescence. The first two propositions are conventional truth; the middle proposition is ultimate truth; the last proposition is the eternal fruit beyond the diamond-like [samādhi]. If sūtras, Vinaya, or treatises clarify the meaning of these four propositions, they are the Buddha's true Dharma. Next, testing the Core School of the Mahāyāna by means of the five seals of the Dharma: first, all is impermanent; second, all phenomena are suffering; third, all phenomena are empty; fourth, all phenomena are non-self; fifth, all phenomena are quiescent. The first two propositions concern the conditioned, causally aggregated realm of phenomena, which is subject to disparate decay and destruction. The middle two propositions concern the unconditioned, causally aggregated realm of phenomena, which is permanently abiding. The last proposition concerns the intrinsically essential, causally aggregated realm of phenomena, which is fundamentally always as it is, neither increasing nor decreasing, neither permanent nor impermanent. If sūtras, Vinaya, or treatises clarify the meaning of these five propositions, they are the true and orthodox Dharma of the Buddha's Mahāyāna. Furthermore, the four seals of capability: first, capability of the phenomenal essence; second, capability of causes and conditions; third, capability of action; fourth, capability of accomplishment. A person who maintains the Vinaya has five merits: first, their grades of śīla are solid and steadfast; second, they skillfully conquer all evils; third, they make decisions fearlessly within the assembly; fourth, if there are doubts or regrets, they can resolve and explain them; fifth, they skillfully maintain the Vinaya, causing the true Dharma to abide long. This "Heart of the Vinaya" is truly a spiritual treasury and a precious storehouse. It restrains the internal and external, beautifies oneself and others, guards the six sense faculties, exercises caution over the three karmas, bows and rises according to principle, advances and retreats in accord with propriety, governs both higher and lower, and records both great and small. It directs walking and standing, and instructs sitting and lying down! Were it not for the Tathāgata's compassionate protection, who could achieve such a thing? Therefore, the Buddha is called the revered teacher of the six destinies and the father and mother of the four kinds of born beings. How could words of praise alone suffice? All together, let us practise it and learn it! Both you and I, as men of noble character, have attained it or will attain it: just like fire in wood which casts light when twirled and stirred; like jade lying in mud which reveals its brilliance when the churning waters clear; like gold hidden in soil where the soil is dark and the gold is bright—when darkness disperses, the gold is revealed; when water clears, the jade appears. When śīla is pure, samādhi becomes manifest; radiance flows forth and wisdom arises. Therefore, the sūtra says: "First shake them loose with meditative absorption, and later pull them out with wisdom." These words are truly credible! When śīla is pure, meditation is pure; when meditation is pure, wisdom is pure; when wisdom is pure, the mind is pure; when the mind is pure, the land is pure. The Heart of the Vinaya, in one fascicle, eighteen sheets.