---
title: "清淨道論 · 一　別解脫律儀戒"
description: "清淨道論是五世紀上座部佛教論師佛音尊者所造的一部系統性巨著由覺音法師譯為中文。該論以戒定慧三學為框架詳細闡述了修行者從初學至證悟涅槃的完整清淨之道。內容涵蓋七清淨與十六觀智並匯總了南傳佛教的禪修理論與實踐方法體系嚴密被譽為佛教禪修百科全書。該論是上座部佛教最具權威的修行指南之一對南傳佛教國家影響深遠至今仍是禪修教學與佛學研究的重要典籍。"
url: "https://rushiwowen.co/en/r/cmgn7aqqo000kl504tucill2y"
---

### 〔一〕　別解脫律儀戒

> Section 1: Pratimoksha Precepts

〔於此比丘防護別解脫律儀而住，具足正行、正處，於微量之罪亦起怖畏，受持而學諸學處〕。

> Here is the translation: --- "Herein, a monk dwells guarding the restraint of the Prātimokṣa, endowed with proper conduct and proper resort, seeing danger in even the slightest fault, and training himself by undertaking the training rules." --- If you'd prefer a more accessible modern phrasing: --- "A monk lives fully committed to the discipline of the monastic code. He maintains proper conduct and proper livelihood, seeing danger even in the slightest offense, and he trains himself by sincerely keeping all the training rules."

「於此」者，是於此〔佛〕教，「比丘」者，是由見輪迴之怖畏，或著破布衣等，如是得通稱〔云比丘〕，即由信而出家之善男子。

> "Here" means in this teaching of the Buddha. "Monk" refers to one who has seen the dangers of cyclic existence or wears patched robes, and is thus commonly called a monk—a virtuous man who has left home out of faith.

「防護別解脫律儀」，於此處之別解脫律儀是學處戒。然，〔其別解脫律儀〕乃〔如言於比丘是比丘戒，於比丘尼是比丘尼戒，於各自所定之戒〕，以別別護者，為令解脫、脫離惡趣之苦；故言別別解脫律儀。防護即是律儀：此名身、語之不犯，別解脫即律儀，此是別解脫律儀。依此別解脫律儀而防護者，是「令防護別解脫。」「令防護」者，是接近、具備之義。

> "Guarding the Prātimokṣa restraints"—here, the Prātimokṣa restraints refer to the precepts of training. They are called "Prātimokṣa" because, for monks it is the monk's precepts, for nuns the nun's precepts, each with their own set rules—guarding each individually leads to liberation and freedom from the suffering of lower realms. Thus, they are called "individual liberation" restraints. "Guarding" means restraint: this refers to not transgressing through body and speech. The individual liberation itself is the restraint—this is the Prātimokṣa restraint. One who guards through this Prātimokṣa restraint is "causing the guarding of individual liberation." "Causing the guarding" means approaching and embodying it.

「具足正行、正處」等之義，當知依於聖典所表述。

> One should understand that the meaning of "perfect in practice and perfect in abiding" is as expressed in the sacred scriptures.

所謂「具足正行、行處」，是有正行，有行處。其中，云何不正行？身之犯、語之犯、身語之犯，此言不正行；一切惡是不正行。於此或布施竹，或布施葉，或布施華、果、洗粉、楊枝，或由阿諛，或語荒唐，或為討好於人，或為走使，或於佛所嫌忌，依彼何等之邪命而為其活命，言此〔皆〕不正行。其次云何為正行？身之不犯，語之不犯，身語之不犯，此言為正行；一切戒律是正行。於此，或不施竹、不施葉、華、果、洗粉、楊枝，或不阿諛，或不語荒唐，或不為討好於人，或不為走使，或於佛所嫌忌，不為彼何等邪命而為生活，言此為正行。

> What does it mean to be "fully equipped with right conduct and a proper range of action"? It means having right conduct and having a proper range of action. What is wrong conduct? Wrongdoing by body, wrongdoing by speech, and wrongdoing by both body and speech—this is called wrong conduct. All evil is wrong conduct. Here, whether giving bamboo, giving leaves, giving flowers, fruit, washing powder, or tooth-sticks; or through flattery, or through foolish talk, or to win someone's favor, or to run errands, or through any of the wrong livelihoods that the Buddha disapproved of—living one's life by any such means—all of this is wrong conduct. What, then, is right conduct? Not wrongdoing by body, not wrongdoing by speech, not wrongdoing by both body and speech—this is called right conduct. All the precepts are right conduct. Here, whether not giving bamboo, not giving leaves, flowers, fruit, washing powder, or tooth-sticks; or not flattering, or not talking foolishly, or not seeking to win someone's favor, or not running errands, or not living one's life by any of the wrong livelihoods that the Buddha disapproved of—this is called right conduct.

「行處」者，有行處，有非行處。其中，云何為「非行處」？於此，某者或行於淫女之處，或行寡婦、已長之處女、黃門（宦官）、比丘尼、酒肆之處，或對國王，大臣外學、外學之弟子，如在家人所為，不適當之交際而住，或對比丘、比丘尼優婆塞、優婆夷不信、不樂罵詈讒謗，不欲〔比丘等之〕利、不欲益、不欲適意，不欲瑜伽安穩，如是依存、親近、往來於諸俗家者，言此為非行處。其次，云何為「行處」？於此，某者不行淫女之處……或不行酒肆之處，或對國王……外學之弟子，不作如在家人所為、不適當之交際，對比丘……優婆夷有信、有樂、給自泉水、光輝袈裟衣、喜比丘等出入、欲〔比丘之〕利……欲瑜伽安穩，如是依存、親近、往來諸俗家者，言此為行處。如是具、正具、正達、正成、具備此正行、此行處故，言「具足正行、正處」。

> "A place of practice" — there is a proper place of practice and an improper place of practice. What is an "improper place of practice"? Here, someone may frequent the haunts of prostitutes, or the homes of widows, or of women who have grown up unmarried, or of eunuchs, or of nuns, or of taverns; or toward kings, ministers, and ascetics of other schools and their disciples, one behaves as laypeople do, keeping inappropriate company; or one dwells with monks, nuns, laymen, and laywomen who lack faith and joy, who revile, slander, and speak ill, who do not wish for the welfare, benefit, comfort, or peaceful practice of monks — relying on, associating with, and visiting such lay households. This is called an improper place of practice. Next, what is a "proper place of practice"? Here, someone does not frequent the haunts of prostitutes... or taverns; or toward kings... or disciples of other schools, one does not behave as laypeople do or keep inappropriate company; one dwells with monks... and laywomen who have faith, who have joy, who provide water from their springs and glowing robe-cloth, who delight in monks coming and going, who wish for the welfare of monks... and for peaceful practice — relying on, associating with, and visiting such lay households. This is called a proper place of practice. In this way, because one possesses and fulfills this right conduct and this proper place of practice, one is said to be "accomplished in right conduct and proper place."

復次，於此處，由如次之表現亦得知正行、正處〔之意義〕。即不正行為身語二種。

> Furthermore, here too, the meaning of right practice and right conduct can be understood through the following presentation. That is, wrong conduct consists of two kinds: bodily and verbal.

其中，云何「身不正行」？於此某者，於眾中無恩慮之舉止，衝撞諸長比丘而立、而坐，立於前、坐於前、坐於高座，衣被至頭而坐，立而說話、亂肱而說話，諸長老比丘無著覆而經行，以著覆而經行，經行於低經行處而經行於高經行處，以地經行為經行處而經行，侵害諸長老比丘而立、而坐，拒出來諸學比丘座，於浴室不諮問諸長比丘而添薪、以閉戶、於浴室衝撞諸長老而下行、下行於前、衝撞而浴、浴於前、衝撞而上、上於前、入〔行乞村落之〕家家間，衝撞諸長老比丘而行，行於前、出亦於諸長老比丘之前而行，主婦、良家女之坐及良家之秘密有閉內室，於其處突然而入，觸打小孩之頭，言此為身不正行。

其次，云何「語不正」？於此某者，於眾中無思慮而舉止，不諮問諸長老而說法、問答，於〔布薩日〕誦波羅提木叉，立而語、亂肱而語，入〔行乞村落之〕家家間，對婦女或小女如斯言：「某名！某姓！有何耶？有粥耶？有食物耶？有硬食耶？以何給我等飲、食及何噉？」或於種種語「以何與我耶？」言此為「語不正行」。

其次，當知反此者為「正行」。又有比丘，有尊重〔其他〕，從順、具足慚愧、善著衣、善纏衣、持信心而往還，瞻前顧後，以屈伸其身，伏眼、具足威儀，護根門，於食知量，努力於覺醒，具備念、正知，少欲知足，勤勵精進，對於諸等正行致敬意，多尊重、恭敬而住，言此為「正行」。如斯當先知正行。

其「行處」者，是近依行處、守護行處、近縛行處之三種。

其中，云何為近依行處？具備十論事之德，言以善友為〔近依行處〕。即依彼聞未聞，白淨已聞，離度疑惑、正見、令心信樂、或隨彼學而增信，增長戒、聞、捨、慧，言此為近依行處。

云何為「守護行處」。於此有比丘，入〔行乞村落之〕家家間，通行街路，伏眼而唯見一尋，善防護而行，不看象〔兵〕、馬〔兵〕、車〔兵〕、步〔兵〕、婦人、男子，不看上、下，不眺望四方維而行，言此為守護行處。

云何為「近縛行處」？四念處也，於其處心近縛。依世尊所說：「諸比丘！何者是比丘之行處耶？己祖父（諸佛）之境，即此四念處。」言此為近縛行處。

如斯具……具備此正行處與此行處。是故言此為「具足正行與行處」。

「於微量罪亦起怖畏」者，於無意識犯〔眾〕學〔法〕及如不善心生起等，於微量之罪起怖畏。

「受持而學諸學處」者，是於諸學處，凡應學者，皆正持此而學。

此處又所〔言〕「防護別解脫律儀」，依此〔文句如斯防護之人，關於任何人〕欲示人之決定，說別解脫律儀。於次「具足正行與行處」等之一切，如何於行道者，關係其戒令成具耶？當知是為示其行道而說。