初誠邪業(此段所遮止者不出四種邪業故名)
Four Types of Unwholesome Actions(This section prohibits four types of unwholesome actions, hence the name.)
汝等比丘於我滅後當尊重珍敬波羅提木叉如闇遇明貧人得寶當知此則是汝等大師若我住世無異此也持淨戒者不得販賣貿易安置田宅畜養人民奴婢畜生一切種植及諸財寶皆當遠離如避火坑不得斬伐草木墾土掘地和合湯藥占相吉凶仰觀星宿推步盈虗曆數算計皆所不應節身時食清淨自活不得參預世事通致命世呪術仙藥結好貴人親厚媟慢皆不應作當自端心正念求度不得包藏瑕玭顯異惑眾於四供養知量知足趣得供事不應畜積此則略說持戒之相戒是正順解脫之本故名波羅提木叉因依此戒得生諸禪定及滅苦智慧是故比丘當持淨戒勿令毀缺若人能持淨戒是則能有善法若無淨戒諸善功德皆不得生是以當知戒為第一安隱功德住處。
Monks, after I am gone, you should respect and honor the Precepts (Prātimokṣa) as your foremost guide, just as one who stumbles in darkness finds light, or a poor person discovers treasure. Know that these Precepts are your great teacher, no different from me while I remain in the world.
Those who uphold pure Precepts should not engage in buying, selling, or trading; should not own fields or houses; should not keep servants, animals, or possessions. All such things are to be avoided as one would flee from a pit of fire. Do not cut down trees or grass, dig the earth, mix medicines, tell fortunes, read omens, observe the stars, calculate lunar phases, or make numerological reckonings—none of these are appropriate.
Regulate your body, eat at proper times, and live purely. Do not involve yourself in worldly affairs, serve as a messenger, practice spells or alchemy, or seek favors from the influential. Do not become overly familiar or disrespectful in your relationships. Instead, keep your mind upright, stay mindful of liberation, and do not conceal your faults or display extraordinary abilities to mislead others.
Be content with the four kinds of offerings, knowing when enough is enough. Accept what comes for your support but do not hoard. This is a brief account of the conduct of upholding the Precepts.
The Precepts are the very foundation of genuine liberation, which is why they are called Prātimokṣa. Relying on these Precepts, one gives rise to meditative concentration and to the wisdom that extinguishes suffering. Therefore, monks, uphold pure Precepts and never let them break or become flawed. If a person can uphold pure Precepts, they will have wholesome qualities. Without pure Precepts, no virtuous merit can arise. Thus, know that the Precepts are the foremost refuge—a place of safety and virtue.
文分四節一尊戒二持戒三贊戒四結勸今初也呼云汝等比丘者如世人父母將終呼喚子孫而叮囑之今世尊亦然乃最後深慈也下倣此首二句正勉尊戒波羅提木叉即比丘戒法此云別解脫謂持一戒得一解脫也次二句明戒力用如暗遇明度有煩惱障貧人得寶度空無善根障其力用如此可不尊敬後三句示戒即佛謂如來處世常以篇聚訓人此法既存即是佛不滅度以戒是如來法身故也故須尊敬二持淨戒下明持戒持淨戒者一句總標不得下別釋持戒之相共有四段皆具遮勸之意凡不得二字遮也既遮之後則有勸之之意如皆當及當自等字眼皆相照應雖有無者意亦具之初段販賣貿易者方便求利商賈之道也安置田宅者作安隱之計世俗之心也畜養人民者增外眷屬徒長痴愛也畜養奴婢者養成憍奢難生卑下心也畜養畜生者養生求利劫盜之因也一切種植者利農圃之業也及諸財寶者以財能害廉長貪心也夫比丘者清淨無為修出離法豈得效俗所為而增長諸過乎故當如火坑以避之可也次段斬伐草木者壞鬼神村且傷慈也墾土掘地者損生亦邪命也和合湯藥下謂學醫學相學天文學曆數等皆邪命自活之業夫比丘者志求解脫應當節身時食而清淨自活可也豈可苟求利養而害物傷生馳心雜技哉節身謂調身不使逸勞過度也時食謂過中不食也清淨自活者或乞食或檀越送供是謂正命食餘皆邪命也三段世事謂王事官事乃至親友俗事通致使命謂為豪貴人馳書往來等呪術謂依邪呪術惱亂眾生仙藥謂依邪藥餌妄冀延年結好謂脅肩諂笑婢膝奴顏之類貴人謂族姓權豪媟者與之相親狎也夫比丘者世表之人不事王矦高尚其事豈得致身俗境心染邪藝而自取汙賤乎故應端心正念以求度脫可也四段包藏瑕玼者覆己過失也顯異惑眾者令他不正解也王制曰疑眾者殺毗尼云得聖者夷是皆內失正念故外驚邪途俱非比丘所當為也四供養即四事謂衣服飲食湯藥臥具知量謂不過取知足謂不貪好不應畜積者昔有比丘多乞積聚既不行道又不為福後感大魚之報今比丘不為道而積聚資財者他生後世悉成債負填還不了豈非大苦乎故所不應也此則略說持戒之相一句結持戒也三戒是正順下明贊戒正以揀邪順不違理解脫本者謂涅槃聖道由此而立也因依此戒等者楞嚴云因戒生定因定發慧今則戒能生定戒能生慧蓋贊戒之至也四是故比丘下結勸也能持戒則有善法者即戒能生定能生慧等無戒反此是故安隱之處雖多而戒為第一也問如上所遮止者皆輕戒而不及重戒者何也答曰輕猶遮止重可知矣雖然焉知所遮止者非婬殺盜妄之囮乎杜漸防微佛之意也可不察哉。
The text is divided into four sections: first, respecting the precepts; second, upholding the precepts; third, praising the precepts; and fourth, concluding with an exhortation.
Now, on the first point. The Buddha calls out, "You monks," just as worldly parents, at the end of their lives, call their children and grandchildren to give them final instructions. Likewise, the World-Honored One, in his final deep compassion, does the same. The same pattern follows throughout.
The first two lines directly encourage respect for the precepts. The Patimokkha is the code of monastic discipline for monks. It is called "individual liberation" because upholding each precept brings a corresponding liberation.
The next two lines illustrate the power and function of the precepts. Just as darkness is dispelled by light, the precepts overcome the obstruction of afflictions. Just as the poor find treasure, the precepts overcome the obstruction of lacking good roots. Such is their power—how could one not respect them?
The final three lines show that the precepts are the Buddha himself. When the Thus Come One was in the world, he taught the precepts as a means to guide people. As long as these teachings remain, the Buddha is not extinct, because the precepts are the Dharma body of the Thus Come One. Therefore, they must be respected.
Now, the second section, "Upholding the Precepts," clarifies how to observe them. The phrase "upholding pure precepts" is a general statement, and what follows explains the specifics. There are four parts in total, each containing both prohibitions and encouragements. The word "must not" indicates prohibition, and after each prohibition, there is an implicit encouragement, as seen in phrases like "should all" and "should oneself." Although some passages only state prohibitions, the intent of both still applies.
The first part: buying and selling for profit is the way of merchants. Arranging fields and houses is planning for worldly security. Raising servants and attendants increases external attachments and fosters delusion and craving. Keeping slaves and servants cultivates arrogance and luxury, making it hard to develop a humble mind. Raising livestock is a source of future theft and killing. All types of planting are the pursuits of farmers. Accumulating wealth and treasures harms integrity and grows greed. A monk, being pure and unattached, cultivating the path of liberation, should not imitate worldly conduct and increase faults. Thus, he should avoid these like a pit of fire.
The second part: cutting down trees and grass destroys the dwellings of spirits and harms compassion. Digging the earth and tilling soil harms living beings and is wrong livelihood. Preparing medicines, studying medicine, physiognomy, astronomy, and calendars are all trades of wrong livelihood. A monk, aspiring to liberation, should control his body, eat at proper times, and live a pure life. How could he seek gain improperly, harm living beings, and distract his mind with miscellaneous skills? "Controlling the body" means adjusting it to avoid indulgence and exhaustion. "Eating at proper times" means not eating after noon. "Living a pure life" means either begging for alms or receiving offerings from donors—this is right livelihood. Anything else is wrong livelihood.
The third part: worldly affairs refer to matters of kings, government, relatives, and friends. Running errands and delivering messages means carrying letters for the powerful and noble. Spells and incantations refer to using perverse mantras to disturb sentient beings. Immortal elixirs refer to relying on medicines to vainly hope for longevity. Flattering intimacy refers to fawning smiles, subservient postures, and servile behavior. "Nobles" means those of high rank and power. "Familiarity" means becoming overly close with such people. A monk, being above the world, does not serve kings and nobles but honors his own practice. How could he place himself in worldly situations, let his mind be tainted by base arts, and bring disgrace upon himself? Therefore, he should maintain a proper mind and right thoughts to seek liberation.
The fourth part: concealing faults and blemishes means hiding one's own mistakes. Displaying marvels to confuse the public means causing others to have wrong views. The king's laws say that those who confuse the masses are put to death, and the Vinaya says that falsely claiming enlightenment is a defeat offense. In all such cases, one has lost right mindfulness within and therefore strays onto wrong paths without. None of these are things a monk should do.
Now, "the four offerings" refer to the four necessities: clothing, food, medicine, and bedding. "Knowing moderation" means not taking more than needed. "Knowing contentment" means not craving fine things. "Should not store up" — there was once a monk who begged and accumulated much but neither practiced the path nor did meritorious deeds. Later, he received the retribution of being a great fish. Now, monks who accumulate wealth without practicing the path will, in future lives, incur debts that they can never fully repay. Is this not great suffering? Therefore, such accumulation is not appropriate.
The phrase "Thus have I briefly explained the characteristics of upholding the precepts" concludes the section on keeping the precepts.
Now, the third section: "The precepts are that which accords with right" — this praises the precepts as the means to distinguish what is correct and to comply without conflict. "The basis of liberation" means that the noble path of Nirvana is established upon this. "Because relying on these precepts..." — as the Shurangama Sutra says, "From precepts arises concentration; from concentration arises wisdom." Here, it is said that the precepts can give rise to concentration and wisdom, which is the highest praise of the precepts.
Now, the fourth section, beginning with "Therefore, monks," concludes with the exhortation. Those who can uphold the precepts will have wholesome dharmas—because the precepts give rise to concentration and wisdom. Those without precepts will have the opposite. Therefore, although there are many places of safety, the precepts are the foremost.
A question may be asked: Why do the prohibitions mentioned above only touch on minor precepts and not the major ones?
Answer: If even the minor ones are prohibited, then the major ones are certainly forbidden. Moreover, how do we know that these prohibitions are not bait for the offenses of killing, stealing, sexual misconduct, and lying? Preventing what is small and guarding against what is subtle is the Buddha's intention. How could one not examine this carefully?