摘要
南北傳諸廣律中皆記載：有十種利益故，世專制立戒律。如（四分律）云：「①攝取於僧、②令僧歡喜、③令僧安樂、④令未信者信、⑤已信者令增長、⑥難 調者令調、⑦慚愧者得安樂、⑧斷現在有漏、⑨斷未來有漏、⑩正法得久住」。其中，一部分的利益是增助佛教整體的，例如：①～③是為令僧團和合與安樂；⑥、 ⑦是為令僧團清淨；④是令信徒起信；⑤增信；⑩是為令佛法得以久住。此外，另一部分（⑧、⑨）的利益是增助個人修行的。這種增助個人修行方面的戒律之利 益，則是本文所要探究的主題，特別是對於「戒律如何增助禪定之修行」的問題，在此將以《瑜伽師地論）之「聲聞地」為主要資料來作詳細的說明。首先，在「聲聞地」中，將修行禪定的預備條件稱為「定資糧」（samadhisambhara），其內容為戒律儀（戒之防護）、根律儀（六根之防護）、於食知量、初夜後夜覺寤瑜伽（初夜與後夜不眠不休地修行）、正知而住乃至沙門莊嚴（沙門之美德）等項目。將此與「聲聞地」之十三種「離欲道資糧」（vairagya-sambhara）比對後，可知與「離欲道資量」之④戒律儀、⑤根律儀......⑬沙門莊嚴等之名稱相合。又「定資糧」之中，從「戒律儀」到「正知而住」之項目，與「聲聞地」所提出的十四種「涅槃法緣」（ parinirvanapratyaya）之④戒律儀、⑤根律儀、⑦於食知量、⑧初夜後夜常勤修習覺寤瑜伽、⑨正知而住之名稱亦相合。其中，若單從名稱來看，與戒律直接有關的修行襌定的預備條件只有「戒律儀」而已。但若根據無著菩薩所著《六門教授習定論》的說法，「根律儀」、「於 食知量」、「初夜後夜覺寤瑜伽」、「正知而住」此四者是使戒律清淨之四種要素（戒淨四因）。因此可以說：「戒律儀」再加上此四者，則成為增助襌定之戒學。 「聲聞地」將「戒律儀」依「阿含」之戒學的傳統而分成「安住淨戒」等六句來說明，然後再將此六段以三種特徵（相）及三種性質（性）來分析。又將戒律的功德 譬喻成如塗香、薰香般能令人歡喜。在「根律儀」的部分，則以「正念」之防守、持續為方法，防護心意，使六根不受外境的誘惑，不令煩惱流入內心。在日常生活，則正確地知道飲食與睡眠的量，並且作適當的調節。關於「於食知量」方面，正確地思擇：飲食的目的不是為貪愛、放逸，是為修行而養身，所以應該不多不少適量攝食。「初夜後夜覺寤瑜伽」則是說：不貪愛睡眠，連初夜與後夜也充分利用，或行或坐除去蓋障、淨修其心，僅在中夜養息。此外，在日常生活起居、行動亦都能正確地知道自己的一舉一動是否適宜，這便是「正知而住」之修行。因此，我們可以說「正念」與「正知」是使戒律清淨之關鍵。除此之外，依瑜伽行派的說法，「正念」與「正知」亦是獲得禪定的修行要點。
並列摘要
The record that Buddha founded Buddhist Precepts on ten reasons, can be traced to the Vinaya-pitaka of all different sects. Among ten reasons, some are the reasons for the excellence and prosperity of whole Buddhism, and some are the reasons for personal improvement of the practice. The present article mainly uses the material of Sravakabhumi, and especially focuses on the subject of how the Buddhist Precepts improve the practice of Meditation. In Sravakabhumi, the requisites of Meditation practice （ samadhi-sambhara ） include the restraint of morality and sense organs, knowing the amount of food, practice of staying awake in the beginning and end of the night, conduct with awareness ...... and the adequacy of the ascetic. Besides the restraint of morality, （1） the restraint of sense organs, （2） knowing the amount of food, （3） practice of staying awake in the beginning and end of the night, （4） conduct with awareness are also related with Buddhist Precepts. First of all, ＂The restraint of morality＂ is explained into six phrases according to the traditional instruction of Buddhist Precepts. Moreover these six phrases are analyzed by three characteristics and properties. And ointment or perfume and so on are used to admire the merit of Precepts as similes. Next, one's mind is guarded by mindfulness, keeping from the sinful, unvirtous natures flowing into the mind by way of sense organs. This practice is called ＂the restraint of sense organs＂. About ＂knowing the amount of food＂, the practitioner should considerate the purpose of taking food, not for indulgence or fun and so forth, but simply for maintenance, so he eats moderate food not too much, and not too little. Then one purifies his mind from obscuring natures by means of walking and sitting during the day, during the beginning and end of the night, only sleeping in the middle of the night. This is called ＂practice of staying awake in the beginning and end of the night＂. At last, ＂the conduct with awareness＂ means one conducts himself with awareness while he does every action outdoors and indoors. Therefore, we can say ＂mindfulness＂ and ＂awareness＂ are the key words of practice of Buddhist Precepts. And according to the theory of Yogacara-school, these two points can also improve the practices of Meditation.