1.1 (一)清涼之義，乃遠離內心之熱惱憂苦，令其安適。[to move away from the hells of heat and ice as well as the realms of ghosts and animal-alike beings; and, to rest at the lands of humankind and heavenly beings.]
1.2 (二)安穩之義，能為他世安樂之因。[to move further to the realms of sunyata wisdom; thus, to get out of the cycle of reincarnation.]
1.3 (三)安靜之義，能建立止觀。[to move even further to the life domain of unconditional love; thus, to transcend the life domain of ten dharma realms.]
1.4 (四)寂滅之義，能為得涅槃之樂因。[to return finally to the home of human soul; that is, the ultimate dimension of life. This ultimate dimension of life, Nirvana, is not far away from our daily life; instead, it is available in the here and the now of the present moment.]
1.5 此等諸義，皆就戒之功用所轉釋而來。然「尸羅」一詞，不限於上舉四義，諸經論中亦多所解說，要皆以防過止惡為其本義。[to prevent wrong doing and to stop evil doing.] 【看，“戒”字，内外结构，左下角是双手之形，右上角是干戈的戈，整个字表达的意思是：双手持戈，保卫自身。须知，双手持戈，不是去打败外在的敌人，而是孤独求败的意思，打败自己生命中最大的敌人——自己。所以，这是一场妄心与真心的决斗。】
2. 又，戒学虽分戒法、戒体、戒行、戒相四种（科目），其实是一。
2.1 轨凡从圣，名戒法；[norms set by Buddha is to help us to transcend our lives from the cycle of reincarnation to the ultimate dimension of life, i.e. Nirvana. to explore and appreciate the norms is the first step to be taken in the journey of becoming buddha. 戒法是佛陀为众生铺设的菩提大道。]
2.2 总摄归心，名戒体；[to embody the norms with sunyata wisdom. 戒体是修行人通过慎独功夫把戒法内在化。]
2.3 三业造修，名戒行；[to practice the norms mentally, emotionally, verbally and in terms of daily behaviors. 通过身口意三个方面在日常生活中落实戒法。]
2.4 览而可别，名戒相。[to manifest the norms is the final step of becoming buddha. 彰显戒法的清净相。此清净相即诸法实相，亦即诸佛之清净法相】
2.5 由法成体，因体起行，行必据相。
2.6 当知戒相者，即是戒法之相，复是戒体之相，又是戒行之相。
2.7 盖法无别法，即相是法；体无别体，总相为体；行无别行，履相成行，是故行人最要深研戒相。
3. 此所谓戒相者，即是律中所明持犯等相——不外乎止持（不当作而不作）、行持（当作而作）、止犯（当作而不作）、行犯（不当作而作）四类。
3.1 持犯等相虽多，不出心、境。
3.2 盖恶业（止犯、行犯）非境不起，非心不成；善戒（止持、行持）也是非境不发，非心不生。
3.3 故南山律师说：“未受已前，恶遍法界，今欲进受，翻前恶境，并起善心。故戒发所因，还遍法界。”
3.4 是故得戒者，即翻无始恶缘，俱为戒善；变有漏苦报，即成法身。
3.5 诸位发心受戒，于此须善用心！
没有评论:
发表评论