福蓋正行所集經卷第十二
Scroll of the Sutra on the Collection of Blessings and Right Conduct, Chapter 12
龍樹菩薩集
Collection of Bodhisattva Nāgārjuna
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
Translated by the Tripitaka Master from the Western Regions, the Court Gentleman of the Court of Sacrifices, the Grand Master of the Imperial Banquets, the Master of Xuanfan, the Purple-Robe Monk Chen, and others, by imperial decree.
今此略明持戒之相。始自諸根任持密護，飲食知量，減除睡眠，常樂尊重修諸梵行，聞昔受樂不喜思念，復能顯示沙門功德、出離輪迴惡趣過患。近善知識，如理作意，樂聞正法、入解其義，除貪恚癡、斷諸煩惱，袪虛妄想、增長明慧，專求解脫不生疲勞。設有毀犯微細罪垢，悉能發露而不覆藏。一切財物心無悋惜，常樂惠施貧苦眾生。了知五欲多諸過患，於己眷屬恩愛纏縛，生遠離想，譬之深冤。獨處林野，捨諸憒閙，不畜長物，異諸貪夫。有來求法，不生慳嫉，即為宣說，令其信解。能以慧劍除煩惱賊，得諸善人尊重讚歎，堪受世間上妙衣服臥具飲食之所供養。於諸肉味棄絕亡想，及世名利心無希取。於善不善二種業道，若作若止決定信解。自入解已，除去我慢，以饒益心為他演說，化諸外道尼乾子等亦生信解安住佛法。自三衣外餘所有物，以清淨心而施與之。是人則為住聖種族，身心清涼、離諸熱惱。了知六處無有真實，猶如癰疽為物所覆，常為煩惱蚊虻𠯗食。諸有智者勤求方便，依正念處及八聖道善法香煙而薰屏之。了知五蘊猶如芭蕉，若生貪心，作不堅想。由彼貪故失壞正道，先制諸根令不散亂。漸令修習住三摩地。了知境界本性唯苦，猶如棘林稠密難越，亦如塵垢坌污有情，以正法水而澣濯之。如是觀察彼蘊處界，生長諸惑，不可愛樂。此明持戒而有二種，一者不清淨持戒、二者清淨持戒。如律中說，有二比丘精進持戒，各處一方，善名遠布。時諸人民咸仰其德，共詣彼所親近供養。是時有王名迦尼瑟姹，聞二比丘護持淨戒，與諸臣從往至其所。見彼耆年，威儀整肅、修習禪定，乃生敬心，先意問訊。王曰：「大德！如此持戒，欲何所求？」比丘白言：「我意來世願作國王。」王聞語已，不生忻樂：「云何持戒無慧揀擇，返趣輪迴生死纏縛？汝為誑惑諸天人民。我今於此，不應供養。如是持戒，名不清淨。」復詣新學比丘之處，王乃問曰：「汝今持戒，欲何所願？」比丘白言：「承王顧問。我所求者，願成菩提，利樂群品。」王聞是說，心大歡喜：「如是持戒則非錯謬，離諸垢染名為清淨。我今應作最上供養。如是沙門發廣大心，帝釋諸天皆應供養。」時諸人民聞王稱讚，皆共合掌禮比丘足。王乃顧彼諸侍臣曰：「各持所珍而以奉施。」此則名為清淨持戒。
Now I will briefly explain the qualities of upholding precepts.
It begins with restraining the sense faculties, guarding them closely; knowing the right measure in eating; reducing sleep; always delighting in and respecting the practice of pure conduct; not recalling or dwelling on past pleasures; and being able to reveal the virtues of a renunciant as well as the faults of clinging to rebirth and the sufferings of samsara.
One associates with good spiritual friends, applies proper attention, delights in hearing the true Dharma, penetrates its meaning, eliminates greed, hatred, and delusion, cuts off all afflictions, removes false and vain thoughts, increases wisdom and clarity, and dedicates oneself to liberation without weariness. If there are even minor faults or breaches, one fully confesses them without hiding. One has no attachment to possessions; one delights in giving to the poor and suffering. One clearly understands that the five sense desires bring many faults, and regards attachment to family and loved ones as a deep entanglement, developing the desire to distance oneself from them as from a deadly enemy.
One dwells alone in the wilderness, abandons crowds and noise, does not accumulate unnecessary possessions, and is unlike greedy people. When someone comes seeking the Dharma, one feels no stinginess or jealousy but immediately teaches and guides them to faith and understanding. With the sword of wisdom, one destroys the thieves of afflictions, gains the respect and praise of good people, and is worthy of offerings from the world—fine clothing, bedding, food, and drink. One has abandoned all thought of meat, and has no desire for worldly fame or profit.
One has firm conviction and understanding regarding wholesome and unwholesome actions, whether doing or refraining. Having entered this understanding oneself, one abandons arrogance and teaches others with a compassionate heart. Even non-Buddhist practitioners like the Nirgranthas are led to have faith and abide in the Buddha’s teachings. Apart from one’s three robes, one gives away all other belongings with a pure mind.
Such a person is said to dwell in the noble lineage: the body and mind are cool and peaceful, free from all burning afflictions. They understand that the six sense bases are not real; they are like sores covered by a skin, constantly bitten by the mosquitoes and flies of afflictions. Wise people diligently seek methods, using the fragrant smoke of right mindfulness and the Noble Eightfold Path to fumigate and ward them off.
One understands that the five aggregates are like a banana tree: if greed arises, one sees them as insubstantial. Because of greed, one loses the right path, and must first restrain the senses so they do not scatter. Gradually one cultivates and abides in samadhi. One understands that sense objects are essentially only suffering, like a dense forest of thorns that is difficult to cross, like dust that defiles living beings, and one uses the pure water of the Dharma to wash them clean.
Thus observing the aggregates, sense bases, and elements, one sees that they give rise to various afflictions and are not worthy of delight.
Now I will explain that there are two kinds of upholding precepts: one is impure observance, and the other is pure observance.
As recorded in the Vinaya, there were two monks who diligently upheld the precepts, each dwelling in a different place, and their good reputation spread far and wide. The people all admired their virtue and went to pay respects and make offerings to them.
At that time, there was a king named Kanishka. Hearing of these two monks who upheld the pure precepts, he went with his ministers and attendants to visit them. He saw the elder monk, whose deportment was dignified and who practiced meditation with a composed mind. The king felt respect and greeted him first. The king asked, “Venerable Sir, upholding the precepts in this way—what is your goal?” The monk replied, “I wish to become a king in my next life.”
Hearing this, the king was not pleased. “Why would someone uphold the precepts without wisdom and discrimination, only to return to the bondage of samsara? You have deceived the gods and people. I should not make offerings to you.” This kind of observance is called impure.
Then the king went to the younger monk and asked, “Now you uphold the precepts—what do you wish for?” The monk replied, “Since the king has asked, what I seek is to realize enlightenment and benefit all beings.” Hearing this, the king was overjoyed.
“This kind of observance is not mistaken. Free from all defilements, it is called pure. I should now make the highest offerings. Such a renunciant, who has developed a vast aspiration, should be honored even by the emperor of gods and all the heavenly beings.”
The people, hearing the king’s praise, all joined their palms and bowed at the monk’s feet. The king then told his attendants, “Each of you should bring your finest treasures and offer them.” This is called pure observance of the precepts.
如世尊說，有十種緣，名不清淨持戒。一者攝取損害、二者深著染欲、三者不求出離、四者常生懶墮、五者遍計希求、六者退失正行、七者邪命自活、八者失安隱樂、九者寡聞不學、十者廢忘誦習。
The World-Honored One teaches that there are ten causes for an impure observance of precepts:
1. Embracing harmful actions, 2. Deep attachment to sensual desires, 3. Not seeking liberation, 4. Constant laziness, 5. Endless scheming and wanting, 6. Abandoning proper conduct, 7. Living by wrong livelihoods, 8. Losing peace and happiness, 9. Rarely listening or learning, 10. Neglecting recitation and study.
云何名為攝取損害？謂於國王、王子、大臣，懼其威勢，常當遠離，乃至種種諸惡律儀。比丘設為渴乏所逼，不應於彼求水而飲，未斷煩惱、未得神足，不能自調，多生驚怖。
What is meant by "seeking protection that brings harm"? It refers to relying on kings, princes, or ministers out of fear of their authority—one must always keep away from such situations, even if it means completely avoiding improper practices. A monk, even when tormented by thirst, should not seek water from such sources to drink. For one who has not yet eliminated afflictions, has not yet attained spiritual powers, and cannot yet control their own mind, this will only create more fear and agitation.
云何名為深著染欲？於五塵境邪思相續，自性縱逸，廢善修作。
What is meant by "deep attachment to sensual desires"? It is when one continuously indulges in improper thoughts toward the five objects of the senses, indulges naturally without restraint, and abandons wholesome practice.
云何名為不求出離？捨於勝處而趣非處，復毀勝處，讚五欲樂。
What is meant by "not seeking liberation"? It means abandoning what is noble to pursue what is ignoble, slandering what is noble and praising the pleasures of the five senses.
云何名為常生懶墮？數數思念過去所作非義利事，互相執諍，恃己所有資生之具受用隨意而生憍慢，多於耆年有德之人不能致敬、託事不起。
What is the meaning of "constant laziness"? It is repeatedly dwelling on past actions that were meaningless or harmful, engaging in disputes with others based on attachment to one's own opinions, and being proud of one's possessions and comforts, indulging in them as one pleases. This leads to arrogance and an inability to show respect to elders or virtuous people, often making excuses to avoid getting up and attending to them.
云何名為遍計希望？謂於知識同梵行者，互相諂讚苟求利養。
云何名為退失正行？樂造諸惡、違越戒法，無善方便起對治道。
云何名為以邪活命？畏己難養，心無止足。如律中說，邪命比丘作非律儀，矯現異相，於大眾中自矜己德，多言無恥猶如狂犬。或恃種族多聞論議，或於非時為他說法，雖有少德，為貪利故，彼聞法者多不信受。聞有人言：「於某方所有婆羅門大族長者，施諸衣服種種資具。」即至彼所，謂長者言：「我為耆德，當以最上奇妙之物願先見施。」是時長者恐生諠競，不違其意而給與之。僕吏見已，咸生輕毀，所施不與擯遣令去。時彼比丘心生憂惱，於長者前而作是言：「我先不欲詣劣種姓求諸所須。今既無得，住亦無愧，彼雖下族，亦能喜捨。」如是比丘巧言詭詐，以多求故心常熱惱。
云何名為失安隱樂？彼持戒者當應安住不苦不樂處中之行，非如外道尼乾子等坐臥棘刺、五熱炙身，虛受勤苦一無果利。若著於樂亦無所證，但增放逸後招苦報。
云何名為寡聞不學？外雖防惡，內無明慧，一向顓愚不能諮問。
云何名為廢忘習誦？但思飽食，不能進修，充飫腸胃、不淨流溢。實非沙門，自稱梵行，猶如鳴螺但馳虛聲。如是十緣隨具一種，此則名為不清淨持戒。諸修行者應當了知。
若人深心決定信解，乃至小罪生大怖畏，當知是人善住淨戒。如律中說，有一長者市得一僕，既幼且貧賣身自濟，然彼內心受持佛戒。忽爾長者使令殺生，僕即白言：「長者正人，云何遣人而為殺業？於善不善要當分別，為持佛戒弗敢從命。」長者感悟乃止其殺。
復有國王名計羅迦，常以嚴刑而治于世。若彼民庶有諸過咎，攝屬官者悉當誅戮。時有一人臨當被害，彼旃陀羅稽首王前：「我今發心始受佛戒，於諸罪人誓不行殺，乃至螻蟻亦不損害。」王曰：「汝遵佛戒，違拒國令。既無所用，養汝何益。」時旃陀羅復白王言：「我今決定不毀淨戒。願王試觀，帝釋諸天尚於佛制無敢違越，況我輩乎。」王曰：「實爾。當以嚴刑先斷汝首。」旃陀羅曰：「我今此身攝屬於王，然於後世更有餘身，以此持戒善根功德，當得世間上妙快樂，乃至諸天隨意願往，於未來世樂求善法，增長信進念定慧力，以功德水洗滌貪等三毒垢染淨盡無餘，決定當得預流等果，乃至如來淨妙法身。」作是願已，於大眾前高聲唱言：「我今此身從因緣生，於剎那頃必當就盡，為護佛戒心無憂怖。」王聞是說益增忿怒，即勅使者驅旃陀羅，於尸陀林而斷其命。時諸人民咸生驚歎，乃相謂曰：「此大丈夫，甚為希有，為護佛戒捐其軀命。」
是故當知，一切眾生匪拘小大種姓高下，但能深心具諸慚愧，決定信解而不毀犯，則得名為清淨持戒。
此中復明不清淨持戒。如律中說，有一比丘修遠離行，栖止巖谷。忽於夜中自取食，由怱遽故而破其器。時眾聞已，訶彼比丘，雖處山間而非時食。此則名為不清淨持戒。
復有比丘，本婆羅門，後依佛法出家修道，樂於曠野單己而居。由慣習故，常於夜分摺去袈裟蹲踞而坐。有先徒屬忽來省問，乃語彼曰：「此若無人，汝可入彼菴羅林中採果持來。」弟子受教，即往彼所，乃為主者之所執縛。此亦說名不清淨持戒。
復有比丘住阿蘭若修寂靜行，入里乞食，悞過婬舍。彼女問曰：「持戒比丘何故來此非解脫處？若樂和合，當入火坑。」如是比丘雖居空閑，不善觀察，為彼譏訶。此亦說名不清淨持戒。
有二比丘住阿蘭若，然實無德，自謂有德。隨諸商人入於大海，暴惡黑風非時而起，波濤洶涌咸生驚怖，水族諸獸、摩竭魚等交橫往返，觸壞船舫。彼諸人眾紛擾悲號，或得浮濟、或為沈溺。時老比丘墜水中已，顧己衰朽命不能脫，即解浮囊與其同伴。彼既得已，多取珍寶摩尼珠等，遂喪其命。此則名為不清淨持戒。
次復明彼清淨持戒。有一比丘涉於遠道，乃為賊輩悉奪其衣。中有一人先作沙門，知其護戒，語彼徒曰：「以草繫縛，捨之而去。」比丘專念佛所制戒，一切草葉不得挽絕，伏於道側不敢少動。遇王畋獵，遙見疑是裸形外道我慢不起，即往詰之。知是比丘，為護淨戒不傷草葉。王歎希有，乃令釋之，為設飲食，復施其衣。此則名為清淨持戒。
有二比丘自遠方來，欲往供養如來舍利，途涉辛勤欲求水飲。第一比丘為渴所逼，不暇觀視即飲其水。第二比丘雖亦渴乏，驗水有蟲，謂其侶曰：「寧自渴絕，無傷他命。不應違犯世尊戒律。」端坐林下，忍渴而終。以是緣故生忉利天，見佛聞法，證預流果。此則名為清淨持戒。
有優婆塞久修梵行，忽爾其舍為火所焚，誡諸子曰：「汝慎勿以有蟲之水而沃其火。所以者何？我護水中微細諸蟲不顧財貨，豈為少利而墮惡道。」此則名為清淨持戒。
是故智者應當安住清淨持戒，畢竟遠離不清淨持戒。當知如來出現於世，常樂利益一切有情，閉惡趣門、示生天路，燒煩惱薪、拔貪欲本，化諸眾生捨家離縛，皆令獲得吉祥安樂，究竟超越生死瀑流，乘智慧舟到於彼岸，漸次圓證菩提涅盤。建大法幢，摧諸外道我慢高舉諸不善行，皆使發心勇猛精進，以正法水，洗其渴乏。彼聞法已，依教修學，積集法財功德寶藏，安住神通，出離三有，了勝義諦，住解脫處。如是持戒，諸佛所讚，當知是人為世間眼，能導眾生至安隱處，亦如明燈能破癡暗，如清淨水能滌罪垢，如妙良藥療煩惱病，如大醫王善拔欲箭，如世良田生功德苗，善能教示懈怠眾生，令生喜心樂持淨戒。
若人樂作不善業道，如冤同居必遭損害。如依外道婆羅門法而求出離，返招殃咎。當依往古諸佛教法，袈裟幖相以求解脫，則能銷滅諸不善根，令諸魔軍生大憂怖。以智慧力。斷除煩惱，得大名稱、離諸衰患，究竟成就妙菩提道。如說馬鳴智者堅持淨戒、善說法要，現生獲得名聞義利，復生天中受勝福報，增長明慧種種功德。當知善能持淨戒者，猶如貧士獲其賢瓶，隨所求者皆得如意。常當精進恭敬守護，如事師尊無疲勞想，持淨戒者。亦復如是。
如世尊說，清淨持戒則能獲得十種功能。一者由持戒故，凡所施為無有錯謬，不生煩惱、心常喜悅，由喜悅故深心樂法，由樂法故身得輕安，由輕安故受勝妙樂，由妙樂故引生禪定，由得定故了知實際，了實際故安住菩提、棄背障染、住無我智，則能永斷微細煩惱，我生已盡、梵行已立、不受後有、向涅盤界。二者由持戒故，所有三業不造眾罪、遠離惡趣，臨命終時心無怖畏，所作福業眾善現前，隨意往生勝處受樂。三者由持戒故，美名流布，聞者稱讚。四者由持戒故，睡安覺安，身心無惱。五者由持戒故，常得諸天愛念守護。六者由持戒故，處大眾中，心無怯弱。七者由持戒故，不為非人伺求其短。八者由持戒故，得諸惡人視如親族。九者由持戒故，所須無乏不假希求，常得善人恭敬供養。十者由持戒故，所願隨心皆得成就。若欲求生最上種姓、大富長者、婆羅門家，或復求生六欲諸天，乃至色界無色界天，或求離欲阿羅漢果寂靜解脫，咸得如意。如是持戒所獲功德，譬如大海深廣無邊，若我具足次第宣說，窮未來際亦不能盡。如向所明持戒功能，何人曾獲如是勝報？如佛大僊皆悉成就。從初發心修持淨戒，乃至獲得三明六通、力無畏等、三十二相八十種好，美妙分明，圓滿無減，紺髮右旋如蜂黑潤，項𬽳圓光猶如滿月，面貌端嚴如蓮華敷，形儀挺特如融金山，雙足平正妙善安住，身肢圓滿如尼俱律陀樹。常以愛眼視諸眾生，凡見佛者皆蒙利益，方便拔濟出離惡道，於諸世間而無與等，故號如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。若諸眾生受持淨戒，則能獲得如上功德，與諸如來等無有異，善能利樂一切有情，故布施後明彼持戒。次第行相如前已說。汝等比丘！常當一心樂行施戒，為人顯示，則為具足成就福蓋。
福蓋正行所集經卷第十二