[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方便佛報恩經](https://indike.org/pramana/in.bauddha.taisho.156) › 6.114 # 大方便佛報恩經 6.114 大方便佛報恩經 6.114 - **Language:** Classical Chinese ### [6.114](https://indike.org/pramana/in.bauddha.taisho.156.6.114) 「凡得波羅提木叉戒者，以五道而言，唯人道得戒，餘四道不得。如天道以著樂故深重，不能得戒。如昔一時大目揵連以弟子有病，上忉利天，以問耆婆。正值諸天入歡喜園。爾時目連在路側立，一切諸天無顧看者。耆婆後至，顧見目連，向舉一手，乘車直過。目連自念：『此本人中是我弟子，今受天福，以著天樂，都失本心。』即以神力制車令住，耆婆下車禮目連足，目連種種因緣責其不可，耆婆答目連曰：『以我人中，為大德弟子，是故舉手問訊。頗見諸天有爾者不？生天以著樂深，心不得自在，是使爾耳。』目連語耆婆曰：『有弟子病，當云何治？』耆婆答曰：『唯以斷食為本。』有時目連勸釋提桓因：『佛世難遇，何不數數親近，諮受正法？』帝釋欲解目連意故，遣使勅一天子令來。反覆三喚，猶故不來。此一天子唯有一婦，有一伎樂，以染欲情深，雖復天王命重，不能自割。後不獲已而來，帝釋問曰：『何故爾耶？』即以實而對。帝釋白目連曰：『此天子唯有一天女、一伎樂，以自娛樂不能自割。況作天王，種種宮觀，無數天女。天須陀食自然百味，百千伎樂以自娛樂，視東忘西。雖知佛世難遇，正法難聞，而以染樂纏縛，不得自在，知可如何？』凡受戒法，以勇猛心，自誓決斷，然後得戒。諸天著樂心多，善心力弱，何由得戒？餓鬼以飢渴苦，身心燒然；地獄無量苦惱，種種楚毒，心意痛著，無緣得戒；畜生中以業障故，無所曉知，無受戒法。雖處處經中說龍受齋法，以善心故，而受八戒，一日一夜得善心功德，不得戒也，以業障故。以四天下而言，唯三天下：閻浮提、拘耶尼、弗婆提，及三天下中間海洲上人，一切得戒。如拘耶尼，佛遣賓頭盧，往彼大作佛事，有四部眾。東方亦有比丘，在彼亦作佛事。唯有欝單越無有佛法，亦不得戒，以福報障故，并愚癡故，不受聖法。有四種人：一、男；二、女；三、黃門；四、二根。四種人中，唯男女得戒，二種人不得戒，黃門、二根。如男女中，若殺父、母、阿羅漢，出佛身血，壞法輪僧，污比丘尼，賊住、越濟人，斷善根——如是人等，盡不得戒。大而觀之，受染佛法者，蓋不足言。若天、若龍鬼神、若欝單越、若不男二根，種種罪人，盡得受三歸也。」 > “Regarding those who obtain the prātimokṣa precepts: in terms of the five destinies, only the human destiny can obtain the precepts; the other four destinies cannot. For example, because attachment to pleasure in the heavenly destiny is profound and heavy, they are unable to obtain the precepts. Formerly, at one time Mahāmaudgalyāyana, on account of a disciple's illness, went up to the Trāyastriṃśa Heaven to consult Jīvaka. Just then the devas were entering the Nandanavana. At that time Maudgalyāyana stood by the roadside, and none among all the devas looked back at him. Jīvaka arrived later, looked back and saw Maudgalyāyana, raised one hand toward him, and rode his chariot straight past. Maudgalyāyana thought to himself: ‘When this man was among humans he was my disciple; now, receiving heavenly blessings, because he is attached to heavenly pleasures, he has completely lost his former mind.’ Thereupon, with supernatural power, he held back the chariot and made it stop. Jīvaka descended from the chariot and bowed at Maudgalyāyana's feet. Maudgalyāyana, through various causes and conditions, rebuked his impropriety. Jīvaka answered Maudgalyāyana, saying: ‘Because when I was among humans I was the Venerable One's disciple, I raised my hand to greet you. Have you seen any among the devas do even that much? Being born in heaven, because attachment to pleasure is profound, the mind cannot attain mastery; that is why it was so.’ Maudgalyāyana said to Jīvaka: ‘A disciple is ill; how should he be treated?’ Jīvaka answered, saying: ‘Fasting alone is the fundamental cure.’ At times Maudgalyāyana exhorted Śakra Devānām Indra: ‘A Buddha’s appearance in the world is difficult to encounter; why do you not frequently draw near, consult, and receive the saddharma?’ Śakra, wishing to clarify matters to Maudgalyāyana, sent a messenger to summon a devaputra to come. Though summoned back and forth three times, he still did not come. This single devaputra had only one wife and one musical entertainer; because his defiled desires were so deep, even with the heavenly king’s weighty command he could not tear himself away. Later, when he had no choice, he came. Śakra asked, saying: ‘Why was it so?’ He answered according to the truth. Śakra said to Maudgalyāyana: ‘This devaputra has only a single devakanyā and a single musical entertainer to entertain himself, yet he cannot tear himself away. How much less a heavenly king, with varied palaces, countless devakanyās, heavenly sudhā food of naturally hundreds of flavors, and hundreds of thousands of musical entertainments for amusement, so that looking east one forgets the west! Although I know that a Buddha’s appearance in the world is difficult to encounter and the saddharma is difficult to hear, being bound by defilement and pleasure, I cannot attain mastery; what can be done?’ In receiving the precepts, one must make a resolute vow with a vigorous mind, and only then are the precepts obtained. The devas have much attachment to pleasure, and the power of their wholesome minds is weak; by what means could they obtain the precepts? Hungry ghosts, through the suffering of hunger and thirst, have their bodies and minds burning; the hells have immeasurable suffering and affliction, with varied tortures and severe pains so that the mind is intensely distressed, with no condition for obtaining the precepts; among animals, owing to karmic hindrances, they lack understanding, and have no way to receive precepts. Although sūtras here and there say that nāgas observe the upoṣadha precepts, it is out of a wholesome mind that they receive the eight precepts, gaining the merit of a wholesome mind for a day and a night, but they do not obtain the precepts themselves, owing to karmic hindrances. In terms of the four continents, it is only in the three continents—Jambudvīpa, Godānīya, and Pūrvavideha—as well as the humans on the islands of the oceans between the three continents, that all can obtain the precepts. As for Godānīya, the Buddha dispatched Piṇḍola to go there and greatly perform the Buddha-work, and the fourfold assembly is found there. In the east there are also bhikṣus who perform the Buddha-work there. It is only Uttarakuru that has no Buddhadharma and where they do not obtain the precepts; owing to the hindrance of their karmic rewards, and because of their foolishness, they do not receive the noble Dharma. There are four types of persons: first, men; second, women; third, paṇḍakas; fourth, ubhayavyañjanakas. Among these four types of persons, only men and women obtain the precepts; two types of persons do not obtain the precepts: paṇḍakas and ubhayavyañjanakas. As for men and women, if they have killed a father, a mother, or an arhat, shed the Buddha's blood, broken the saṃgha's wheel of the Dharma, defiled a bhikṣuṇī, dwelt as a thief, crossed over by stealth, or severed the roots of goodness—such persons entirely fail to obtain the precepts. Looking at it broadly, those who are imbued with the Buddhadharma are hardly worth speaking of \[in number\]. As for devas, nāgas, ghosts and spirits, Uttarakuru, the non-male, ubhayavyañjanakas, and varied sinners, all may receive the three refuges.” > — English (machine translation) (machine translation) - [Previous: 6.113](https://indike.org/pramana/in.bauddha.taisho.156.6.113) - [Next: 6.115](https://indike.org/pramana/in.bauddha.taisho.156.6.115) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.156.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.156~en-mt.6.114) — English, machine translation ## Linked texts (2) - [薩婆多毘尼毘婆沙](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.sastra.sarvastivadavinayavibhasa*zh-t1440.1.103) — Classical Chinese - [ཐབས་མཁས་པ་ཆེན་པོ་སངས་རྒྱས་དྲིན་ལན་བསབ་པའི་མདོ](https://indike.org/pramana/in.bauddha.tibet.kangyur.mdo_sde.353.6.36) — Classical Tibetan --- Source: [https://indike.org/pramana/in.bauddha.taisho.156.6.114](https://indike.org/pramana/in.bauddha.taisho.156.6.114) · Pramāṇa