受持戒法
Observing Precepts
既發菩提心應修菩薩行。初受三歸。次持五戒。漸修十種善法圓滿三聚律儀。根熟則全持根生則分受。年有三善。月有六齋。如或五戒難行且除酒肉二味。十重易犯且持不殺一門。輕塵積嶽墜露添流。一適下崖終歸大海。故涅槃經云。佛在世日以佛為師。佛滅度後以戒為師。梵網經云。戒如明日月亦如瓔珞珠。微塵菩薩眾由是成正覺。所以龍無犯殺之心。狼有持齋之意。比丘苦節至於繫草。護鵝居士病緣終不飲酒食肉。是知諸善之本五戒為先。王者履之以治國。君子奉之以立身。不可造次而離。不可須臾而廢。佛稱五德。儒謂五常。在天為五星在地為五嶽。在人為五藏。在處為五方。廣而言之無所不統。仰觀俯察莫能加焉。故法苑珠林云。世俗所尚仁義禮智信也。貪識所資殺盜淫妄酒也。道俗雖乖漸教通也。正法內訓必始于因。此則在乎實法。指事直言不假飾辭。託名現意如斯。而修因不期果而果證。從茲而入道不羨樂而樂彰。今見持戒不殺不求仁而仁著。守戒不盜不忻義而義敷。不婬者不祈禮而禮立。不妄者不慕信而信揚。不飲者不行智而智明。非但律己防非亦以助國揚化。欲修成於淨行須嚴護於戒根。可謂萬善和融同佛土。熙熙長樂太平時。
Once you have given rise to the Bodhi mind, you should practice the Bodhisattva path. Begin by taking refuge in the Three Jewels, then uphold the Five Precepts. Gradually cultivate the ten wholesome actions and perfectly fulfill the Three Sets of Pure Precepts. Those with mature roots should observe them fully; those with immature roots may do so partially. There are three wholesome periods in a year and six fasting days in a month. If the Five Precepts are too difficult to uphold, at least set aside the two items of meat and alcohol. If the Ten Grave Precepts are easily broken, at least keep to the precept of not killing. Tiny particles of dust can pile up into a mountain; a single falling dewdrop can fill a stream. Once you step down from the cliff, you will eventually reach the great ocean. Therefore, the Nirvana Sutra says: "When the Buddha was in the world, take the Buddha as your teacher; after the Buddha's passing, take the precepts as your teacher." The Brahma Net Sutra says: "The precepts are like the bright sun and moon, and like a jeweled necklace. The countless Bodhisattvas attain supreme enlightenment through them." Thus, even a dragon refrains from the thought of killing, and a wolf may observe a vegetarian practice. The bhikshu endures asceticism to the point of tying grass; the layperson in sickness refrains from alcohol and meat. Therefore, know that among all good roots, the Five Precepts are foremost. A king walks by them to govern the country; a virtuous person upholds them to establish themselves. They must not be abandoned even for a moment, nor neglected for an instant. The Buddha calls them the Five Virtues; Confucians call them the Five Constants. In the heavens, they correspond to the five planets; on earth, to the five sacred mountains; in humans, to the five organs; in locations, to the five directions. Broadly speaking, nothing lies outside their scope. Observing upward and downward, nothing surpasses them. Therefore, the *Fayuan Zhulin* says: "What the world values are benevolence, righteousness, propriety, wisdom, and trustworthiness. What craving fuels are killing, stealing, sexual misconduct, lying, and alcohol. Although the ways of laypeople and monastics differ, gradual teaching can connect them. The inner training of the true Dharma must begin with causes." This is about true practice: pointing directly to the matter, speaking plainly without ornate decoration, expressing meaning through names as they are. Thus, by cultivating causes, you will realize the fruit without seeking it; by entering the path, you will reveal joy without envying joy. Today, by upholding the precept against killing, you achieve benevolence without seeking it; by upholding the precept against stealing, you manifest righteousness without delighting in it; by abstaining from sexual misconduct, you establish propriety without praying for it; by avoiding lying, you spread trustworthiness without craving it; by refraining from alcohol, you awaken wisdom without practicing it. This not only disciplines yourself and prevents wrongdoing but also helps the state spread virtue. If you wish to perfect pure conduct, you must sternly guard the roots of the precepts. Truly, this can be called uniting all good deeds with the Buddha Land, where joyous peace reigns eternally in times of tranquility.