Chinese
大正藏第 24 册 No. 1461 律二十二明了论 No. 1461 律二十二明了论一卷 正量部弗陀多罗多法师造 陈天竺三藏真谛译 如本二十二明了论，能分别解释律所立名。我今当说。 偈曰：毗尼毗昙文所显，与戒及护相应人。 释曰：由对治上心惑，应说诸护数量。三界上心惑有二百九十四，是彼所起非护亦有二百九十四。为对治彼，有善及无覆无记诸护，合有五百八十八，是人与此对治护相应。复有别释：欲界上心惑有一百三十七，从此随一上心惑，能染污眼根地，于第四心及初至心，此眼根不护有一百三十七。如眼根，耳根亦尔，鼻舌身根不护各有二十五。如眼耳根，意根不护亦尔，有一百三十七。为对治彼应知，二品护合有九百七十二。色界上心惑有八十六，从此随一上心惑，能染污眼根地，所生不护有八十六。为对治彼二品，护各有八十六。耳根意根不护、二护亦尔。色界身根不护有十四，能对治彼二品护各有十四。无色界上心惑有七十一，从此随一上心惑能染污心地，所生不护有七十一。为对治此二品护各有七十一。三界护合有一千六百五十八，是人与此对治护明相应。 偈曰：诸佛所赞修三学，不看他面我当说。 现代汉语译本 大正藏第 24 册 No. 1461 律二十二明了论 No. 1461 律二十二明了论一卷 正量部弗陀多罗多法师造 陈天竺三藏真谛译 如本《二十二明了论》，能分别解释律所立之名。我今当说。 偈曰：毗尼（Vinaya，戒律）毗昙（Abhidhamma，论）文所显，与戒及护相应人。 释曰：由对治上心惑，应说诸护数量。三界上心惑有二百九十四，是彼所起非护亦有二百九十四。为对治彼，有善及无覆无记诸护，合有五百八十八，是人与此对治护相应。复有别*：*界上心惑有一百三十七，从此随一上心惑，能染污眼根地，于第四心及初至心，此眼根不护有一百三十七。如眼根，耳根亦尔，鼻舌身根不护各有二十五。如眼耳根，意根不护亦尔，有一百三十七。为对治彼应知，二品护合有九百七十二。**上心惑有八十六，从此随一上心惑，能染污眼根地，所生不护有八十六。为对治彼二品，护各有八十六。耳根意根不护、二护亦尔。**身根不护有十四，能对治彼二品护各有十四。无**上心惑有七十一，从此随一上心惑能染污心地，所生不护有七十一。为对治此二品护各有七十一。三界护合有一千六百五十八，是人与此对治护明相应。 偈曰：诸佛所赞修三学，不看他面我当说。
English
English version T24 No. 1461 The Treatise on Twenty-Two Clear Aspects of the Vinaya No. 1461 The Treatise on Twenty-Two Clear Aspects of the Vinaya, One Scroll Composed by Dharma Master Buddhatrata of the Sammitiya School Translated by Paramārtha, Tripiṭaka Master from Chen Dynasty, India As in the original 'Treatise on Twenty-Two Clear Aspects', which can distinctly explain the names established in the Vinaya (discipline), I will now speak. Verse: Vinaya (discipline) and Abhidhamma (doctrine) are revealed in the text, corresponding to precepts and protection. Explanation: Due to counteracting the afflictions of the higher mind, the number of protections should be explained. There are two hundred and ninety-four afflictions of the higher mind in the Three Realms, and there are also two hundred and ninety-four non-protections arising from them. To counteract them, there are wholesome and non-revealing, non-specified protections, totaling five hundred and eighty-eight. People are associated with these counteracting protections. Furthermore, there are separate *:* afflictions of the * Realm, one hundred and thirty-seven. From each of these afflictions of the higher mind, the eye-faculty ground can be defiled. In the fourth mind and the initial mind, there are one hundred and thirty-seven non-protections of this eye-faculty. Like the eye-faculty, so too with the ear-faculty. The nose, tongue, and body faculties each have twenty-five non-protections. Like the eye and ear faculties, so too with the mind-faculty, there are one hundred and thirty-seven non-protections. To counteract them, it should be known that the two kinds of protections total nine hundred and seventy-two. ** Afflictions of the higher mind number eighty-six. From each of these afflictions of the higher mind, the eye-faculty ground can be defiled, and eighty-six non-protections arise. To counteract them, the two kinds of protections each number eighty-six. The ear-faculty and mind-faculty have the same number of non-protections and protections. ** The body-faculty has fourteen non-protections, and to counteract them, the two kinds of protections each number fourteen. Non-** afflictions of the higher mind number seventy-one. From each of these afflictions of the higher mind, the mind-ground can be defiled, and seventy-one non-protections arise. To counteract them, the two kinds of protections each number seventy-one. The protections of the Three Realms total one thousand six hundred and fifty-eight. People are clearly associated with these counteracting protections. Verse: I shall speak of the Three Learnings praised by all Buddhas, without regard for others' opinions. --------------------------------------------------------------------------------
Chinese
释曰：若人与如此等护相应，此人能欢喜如来；由二功德相应故，是故诸佛赞叹此人。修三学者，于诸佛正法，正学有三，谓依戒学、依心学、依慧学。此三学生起位在忍名相、世第一、见地、修地中。或依三业道立三学、或依道分立三学、或依三藏立三学、或依三法身立三学。由此义，是人于名句字义及正行，心明了无疑，是故自在不系属他，故说不看他面。略释如此。因前所说护，约正业、正语、正命更释此人功德。 偈曰：明八戒护九十六，分别差别义相应。 释曰：云何八？明了戒约道三分，分别为九十六。戒本有二种，谓身业、口业。云何分别此为八？此中身业有四种：一离杀生、二离偷盗、三离邪淫、四离非摄。口业有四种：一离妄语、二离破语、三离恶语、四离非应语。此八种业，由身、由口、由心。若自受有二十四；若教他受亦有二十四；若见他受行生随喜心，亦有二十四；若自行先所受，亦有二十四。此四二十四，合成九十六。复次身四种邪业，若由无瞋无痴善根所离成八，说名正业。口四种邪业，若由无瞋无痴所离成八，说名正语。身口八邪业，若由无贪所离成八，说名正命。若自受、令他受、见他受行生随喜、自行先所受，各二十四。约圣道分判此八，明了戒合九十六，是人与 现代汉语译本 解释：如果有人与这些护法相应，这个人就能欢喜如来（Tathagata，佛的称号）；由于两种功德相应，所以诸佛赞叹这个人。修习三种学问的人，对于诸佛的正法，正确的学习有三种，即依戒学、依心学、依慧学。这三种学问的生起位置在忍名相、世第一、见地、修地中。或者依据身、口、意三业道建立三种学问，或者依据道分建立三种学问，或者依据三藏建立三种学问，或者依据三法身建立三种学问。因为这个缘故，这个人对于名句字义以及正确的行为，内心明了无疑，所以自在不被他人束缚，因此说不看他人脸色。简略解释到此。因为前面所说的护法，结合正业、正语、正命，进一步解释这个人的功德。 偈颂说：明了八戒的守护有九十六种，分别各种差别的意义相应。 解释：什么是八戒？明了戒律结合道的三部分，分别成为九十六种。戒律本身有两种，即身业和口业。如何分别这八种？其中身业有四种：一是远离杀生，二是远离偷盗，三是远离邪淫，四是远离非梵行。口业有四种：一是远离妄语，二是远离离间语，三是远离恶语，四是远离无意义的言语。这八种业，由身、由口、由心产生。如果自己受持，有二十四种；如果教他人受持，也有二十四种；如果见到他人受持而生随喜心，也有二十四种；如果自己实行先前所受持的戒律，也有二十四种。这四个二十四种，合起来是九十六种。进一步说，身体的四种邪业，如果由无瞋（aversion，嗔恚的缺失）无痴（ignorance，愚痴的缺失）善根所远离，就成为八种，称为正业。口头的四种邪业，如果由无瞋无痴所远离，就成为八种，称为正语。身口八种邪业，如果由无贪（greed，贪婪的缺失）所远离，就成为八种，称为正命。如果自己受持、令他人受持、见到他人受持而生随喜心、自己实行先前所受持的戒律，各有二十四种。结合圣道分来判断这八种，明了戒律合起来有九十六种，这个人与这些相应。
English
English version Explanation: If a person is in accordance with such protectors, this person can rejoice in the Tathagata (Tathagata, an epithet of the Buddha); because of the correspondence of two merits, therefore, all Buddhas praise this person. Those who cultivate the three learnings, with regard to the Buddhas' Right Dharma, have three correct learnings, namely, learning based on precepts, learning based on mind, and learning based on wisdom. The arising positions of these three learnings are in the stages of Acceptance of Names, World's Foremost Dharma, the Stage of Vision, and the Stage of Cultivation. Or, based on the three karmic paths of body, speech, and mind, establish the three learnings; or, based on the divisions of the Path, establish the three learnings; or, based on the Three Baskets (Tripitaka), establish the three learnings; or, based on the Three Dharmakayas, establish the three learnings. Because of this meaning, this person's mind is clear and without doubt regarding the meaning of names, phrases, words, and righteous conduct; therefore, being free and not bound by others, it is said that they do not look at others' faces. This is a brief explanation. Because of the aforementioned protectors, combined with Right Action, Right Speech, and Right Livelihood, further explain this person's merits. The verse says: Understanding the protection of the eight precepts has ninety-six aspects, corresponding to the meanings of various distinctions. Explanation: What are the eight precepts? Understanding the precepts combined with the three parts of the Path, separately become ninety-six kinds. Precepts themselves are of two kinds, namely, bodily actions and verbal actions. How to distinguish these eight? Among them, there are four kinds of bodily actions: first, abstaining from killing; second, abstaining from stealing; third, abstaining from sexual misconduct; fourth, abstaining from non-celibate conduct. There are four kinds of verbal actions: first, abstaining from false speech; second, abstaining from divisive speech; third, abstaining from harsh speech; fourth, abstaining from meaningless speech. These eight kinds of actions arise from body, speech, and mind. If one upholds them oneself, there are twenty-four kinds; if one teaches others to uphold them, there are also twenty-four kinds; if one sees others upholding them and generates joy and approval, there are also twenty-four kinds; if one practices the precepts one has previously upheld, there are also twenty-four kinds. These four twenty-fours combine to make ninety-six. Furthermore, the four kinds of evil bodily actions, if avoided by the roots of non-aversion (aversion, absence of hatred) and non-ignorance (ignorance, absence of delusion), become eight, called Right Action. The four kinds of evil verbal actions, if avoided by non-aversion and non-ignorance, become eight, called Right Speech. The eight kinds of evil bodily and verbal actions, if avoided by non-greed (greed, absence of craving), become eight, called Right Livelihood. If one upholds them oneself, causes others to uphold them, sees others upholding them and generates joy and approval, and practices the precepts one has previously upheld, each has twenty-four kinds. Combining the Noble Eightfold Path to judge these eight, understanding the precepts together makes ninety-six, and this person is in accordance with these. -------------------------------------------------------------------------------- 如此等戒相应。
Chinese
偈曰：倍二十一千福河，流善法水洗除污。 释曰：云何倍二十一千福河？成四万二千福河。律中如来所立戒有四百二十：于婆薮斗律有二百戒，于优波提舍律有一百二十一戒，于比丘尼律有九十九戒。此四百二十戒中，随一一戒各能生摄僧等十种功德，一一功德能生十种正法，谓信等五根、无贪等三善根及身口二护，合成四万二千福河。由此福河，恒能洗浣破戒垢污。余义在波罗提木叉论中应知。 偈曰：解戒五相九毗尼。 释曰：如诸佛所立戒，于一一戒中应了别五相：一缘起、二起缘起人、三立戒、四分别所立戒、五决判是非。此中初波罗夷缘起者，于鞞舍离国，由饥饿难事为缘起。起缘起人者，是须陈那比丘。立戒者，若比丘共余比丘，于学处至得同命，未舍戒不显自身羸弱，更行淫欲法，乃至于雌畜生，犯波罗夷无共住。分别所立戒者，此中何者为比丘性？谓依圆得至得，乃至由犯此罪不得共住。决判是非者，此中比丘于三处犯波罗夷，乃至说戒究竟。于一一戒应知皆有五相，若人能如理了别此五相义，此人必定能解九毗尼义。何者为九？一、比丘毗尼；二、比丘尼毗尼；三、二部毗尼；四、罪毗尼；五、惑毗尼；六、有愿毗尼；七、无愿毗尼；八、一处毗尼； 现代汉语译本 如此等等的戒律是相应的。 偈语说：增至两万一千条福德之河，流淌着善良的法水洗涤污垢。 解释说：如何增至两万一千条福德之河呢？成就四万两千条福德之河。律藏中如来所制定的戒律有四百二十条：在《婆薮斗律》中有二百条戒，在《优波提舍律》中有一百二十一条戒，在《比丘尼律》中有九十九条戒。这四百二十条戒中，每一条戒都能产生摄受僧众等十种功德，每一种功德都能产生十种正法，即信等五根、无贪等三善根以及身口二护，合起来就是四万两千条福德之河。凭借这些福德之河，能够不断地洗涤破戒的污垢。其余的意义应该在《波罗提木叉论》中了解。 偈语说：理解戒律的五种相和九种毗尼。 解释说：如诸佛所制定的戒律，在每一条戒律中都应该明了五种相：一、缘起；二、起缘起之人；三、立戒；四、分别所立之戒；五、决判是非。这里最初的波罗夷（Parajika，断头罪）的缘起，是在鞞舍离国（Vaishali），由于饥饿的艰难情况作为缘起。起缘起之人，是须陈那比丘（Sudinna Bhikkhu）。立戒的内容是，如果比丘与其他的比丘，在学处（Siksa-pada，学处）发誓直至同生共死，在没有舍弃戒律且不显露自身羸弱的情况下，更行淫欲之法，乃至对雌性畜生，犯波罗夷罪，不得共住。分别所立戒的内容是，这里什么是比丘的根本性质？就是依据圆满的戒律而证得，乃至由于犯此罪而不得共住。决判是非的内容是，这里的比丘在三种情况下犯波罗夷罪，乃至诵戒完毕。对于每一条戒律都应该知道有五种相，如果有人能够如理地明了这五种相的意义，这个人必定能够理解九种毗尼的意义。什么是九种毗尼呢？一、比丘毗尼（Bhikkhu Vinaya，比丘戒律）；二、比丘尼毗尼（Bhikkhuni Vinaya，比丘尼戒律）；三、二部毗尼（Ubhato Vinaya，比丘和比丘尼的戒律）；四、罪毗尼（Apatti Vinaya，关于罪的戒律）；五、惑毗尼（Mohana Vinaya，关于迷惑的戒律）；六、有愿毗尼（Sanketa Vinaya，关于发愿的戒律）；七、无愿毗尼（Asanketa Vinaya，关于不发愿的戒律）；八、一处毗尼（Ekadesa Vinaya，关于一部分的戒律）；