梵網經述記卷第一 1.18

1.18

經。戒如明日月亦如瓔珞珠　釋曰。第三有一行頌舉喻歎德。先喻。後法。此即舉喻。此中日月喻除滅諸惡。瓔珞珠喻修集諸善。饒益有情譬如日月能破諸闇。攝律儀戒離自黑闇。攝有情戒能除他闇。闇有二種。一惡業果闇。二生死闇。此戒能破諸身語惡及惡趣闇。如戒經說。譬如明眼人能避陰惡道。世有聰明人。能遠離諸惡。除生死闇者。由此展轉趣涅槃故。如大智論第十五云。死闇冥中戒為燈明。又如世間有瓔珞珠有其二義。一莊嚴身。戒亦如是。莊嚴行者。如增壹說。戒如瓔珞身現眾好相故。二者能感財寶。戒亦如是。一切妙行因此而起。如大智論云。譬如大地一切萬物有形之類皆依於地。戒亦如是。戒為一切善法住處。若人棄捨此戒。雖居山苦行。食菓服藥。與禽獸無異。或有人但依水為戒。或著草衣。或著木皮衣。受行苦行。空無所得。若有人雖處高堂大殿好衣美食。而能行此戒者。得生好處。乃得道果。又增一經說。夫禁戒者。猶吉祥瓶。所願便剋。諸道品法皆由戒成。此顯攝善法戒。又如意珠有八功德。戒珠亦爾。如薩遮尼揵子經第三說。如摩尼寶有八功德。一於黑夜闇放大光明。能照一百由旬。至於夏日眾生患熱。以摩尼寶放光觸身得清涼故。二轉輪王若行曠野無水之處。眾生飢渴時。摩尼寶即施八味具功德水充足飢渴。三者王有所須一切皆從摩尼寶出。四者彼摩尼寶有八楞。一一楞中出種種光。謂青黃赤白頗梨紅紫。五者彼摩尼寶在所。能令一百由旬所有眾生。必離病苦。當得定心。所作善心。無空過者。六者彼摩尼寶所住境界。無諸毒龍能放毒氣。電風惡雨損害眾生。七者一切山川嵠峪溝澗泉水乾竭悉令還服。樹林草木花菓枯悴能令滋茂。八者彼摩尼寶所在之處。人民無有疾疫諸毒非時死者。至於畜生相噉食者不起害心。具如彼經。如如意珠。戒珠亦爾。有八功德。一除生死闇。二定水充滿。三生長善法。四能放光明。五除身心病。六離法毒害。七憔悴福林令得茂盛。八能令眾生無損害心。

Sūtra: “The precepts are like the bright sun and moon, and also like a necklace of jewels.” / Commentary: The third part consists of one stanza that adduces similes to praise their virtues, first the similes and then the dharma. This is adducing the similes. Here, the sun and moon illustrate the elimination of all evils, and the necklace of jewels illustrates the cultivation and accumulation of all goods. Benefiting sentient beings is like the sun and moon being able to destroy all darkness: the precept of restraint departs from one's own darkness; the precept of benefiting sentient beings can eliminate others' darkness. There are two kinds of darkness: first, the darkness of bad karmic fruit; second, the darkness of birth and death. These precepts can destroy all bodily and vocal evil and the darkness of bad destinies. As the Prātimokṣa Sūtra says: “Just as a person with clear eyes can avoid dark, bad roads, so a wise person in the world can keep far away from all evils.” As for eliminating the darkness of birth and death, it is because through these [precepts] one progressively proceeds toward nirvāṇa. As the Mahāprajñāpāramitopadeśa, fascicle 15, says: “Amidst the pitch darkness of death, the precepts are a lamp.” Furthermore, just as in the world a necklace of jewels has two meanings: first, it adorns the body; the precepts are also like this, adorning the practitioner, as the Ekottarāgama says: “The precepts are like a necklace, causing many auspicious signs to appear on the body”; second, it can attract wealth and treasures; the precepts are also like this, as all wonderful practices arise from them. As the Mahāprajñāpāramitopadeśa says: “Just as the great earth is that upon which all ten thousand things and all possessing form rely, so it is with the precepts: the precepts are the dwelling place of all virtuous dharmas. If a person abandons these precepts, even if he dwells in the mountains practicing austerities, eating fruits and taking medicines, he is no different from birds and beasts. Or there may be someone who only relies on water for precepts, or wears clothes of grass, or wears clothes of tree bark, undergoing austerities in vain without gaining anything. If there is a person who, though dwelling in lofty halls and great mansions, wearing fine clothes and eating delicious food, can practice these precepts, he will be born in a good place and attain the fruits of the Way.” Furthermore, the Ekottarāgama says: “The prohibitive precepts are like an auspicious vase: whatever one wishes for is fulfilled; all dharmas of the factors of the Way are accomplished through the precepts.” This shows the precept of gathering virtuous dharmas. Furthermore, the wish-fulfilling jewel has eight virtues; the jewel of precepts is also like this. As the Satyaka-nirgrantha-putra Sūtra, fascicle 3, says: The maṇi jewel has eight virtues: first, in the darkness of the black night it emits great light that can illuminate one hundred yojanas; when summer comes and sentient beings suffer from heat, the maṇi jewel emits light which, upon touching their bodies, brings coolness. Second, if a wheel-turning king travels through a waterless wilderness when sentient beings are hungry and thirsty, the maṇi jewel immediately bestows endowed water with eight flavours to satisfy their hunger and thirst. Third, whatever the king requires all comes forth from the maṇi jewel. Fourth, that maṇi jewel has eight facets, and each facet emits various lights: blue, yellow, red, white, crystal, pink, and purple. Fifth, wherever that maṇi jewel is, it can cause all sentient beings within one hundred yojanas to be free from the suffering of disease, to attain a concentrated mind, and not to let any good thought they produce be in vain. Sixth, in the realm where that maṇi jewel abides, there are no poisonous nāgas that can emit poisonous breath, nor lightning, wind, or bad rain that harms sentient beings. Seventh, all dried-up mountain streams, ravines, gorges, and springs are made full again, and withered trees, grasses, flowers, and fruits are made lush and thriving. Eighth, wherever that maṇi jewel is located, the people have no epidemics, poisons, or untimely deaths; even when animals would devour one another, thoughts of harm do not arise. It is fully as stated in that sūtra. Like the wish-fulfilling jewel, the jewel of precepts is also like this, possessing eight virtues: first, eliminating the darkness of birth and death; second, filling with the water of concentration; third, growing virtuous dharmas; fourth, being able to emit light; fifth, eliminating physical and mental diseases; sixth, parting from the harm of the poison of phenomena; seventh, making the withered forest of merit lush; eighth, being able to make sentient beings free of harmful intent.