[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) › [妙法蓮華經玄贊](https://indike.org/pramana/in.bauddha.taisho.1723) › 2.169 # 妙法蓮華經玄贊 2.169 妙法蓮華經玄贊 2.169 - **Language:** Classical Chinese ### [2.169](https://indike.org/pramana/in.bauddha.taisho.1723.2.169) 贊曰：此二頌戒。戒有三種：一律儀戒，即七眾所受；二攝善法戒，所修三乘一切善法；三饒益有情戒，即利有情三業萬行。《勝鬘經》云：「波羅提木叉毘尼出家受具足為大乘故說」。〈菩薩地〉言：「律儀戒者捨輪王位如棄草葉，出家受具足等，皆名律儀戒」，故此所說即律儀戒。律儀戒為本方有後二，若破律儀三戒俱捨，故四波羅夷皆律儀戒。此明初出家方能受具足等，故說最初律儀戒也。有本言「披法服」，「披」音敷羈反，方言披散也，今亦梙著之義；今正應言「而被法服」，「被」音皮義反，服用被帶之義。出家寬曠猶如虛空，在家迫迮猶如牢獄，故說出家持戒有五利：一十方佛護念，二捨命時歡喜，三持戒者為親友，四功德圓滿，五生生常得戒成其性。《智度論》說「戒為德瓶」，即此第四。頌曰：「護念終歡喜，　戒友功德圓，　生常戒成性，　是名戒五種。」 > Eulogy: These two verses praise morality. There are three kinds of morality: first, the morality of restraint, which is what the seven assemblies receive; second, the morality of gathering wholesome qualities, which is all the wholesome dharmas of the three vehicles cultivated; third, the morality of benefiting sentient beings, which is the ten thousand practices of the three actions that benefit sentient beings. The Śrīmālādevī-sūtra says: "The prātimokṣa and vinaya of going forth and receiving the full ordination are preached for the sake of the Mahāyāna." The Bodhisattvabhūmi states: "The morality of restraint refers to abandoning the rank of a wheel-turning king like casting away a blade of grass or a leaf, going forth, receiving the full ordination, and so on; all these are called the morality of restraint." Therefore, what is spoken of here is precisely the morality of restraint. With the morality of restraint as the foundation, the latter two can exist; if the morality of restraint is broken, all three moralities are abandoned, and thus the four pārājikas are all moralities of restraint. This clarifies that only by first going forth can one receive the full ordination and so forth; hence it speaks first of the morality of restraint. Some texts have "draping the robes of the Dharma" (披法服); \[the character\] pī (披) is pronounced fū-jī in reverse cut, which in dialect means to drape loosely, and here also means to put on. The correct text now should be "and donning the robes of the Dharma" (而被法服); \[the character\] bèi (被) is pronounced pí-yì in reverse cut, having the meaning of donning and wearing. Going forth is vast and open like empty space, whereas household life is cramped and constricted like a prison. Therefore, it is taught that going forth and upholding the precepts has five benefits: first, being protected and remembered by the buddhas of the ten directions; second, having joy when relinquishing life; third, having upholders of the precepts as dear friends; fourth, the fulfillment of merits; fifth, having precepts formed as one's nature in lifetime after lifetime. The Dà zhìdù lùn says that "morality is a vase of virtue," which refers to this fourth one. The verse says: > "Protected and remembered, joyful at the end, > Precept-friends, merits fulfilled, > In every birth, morality naturally forms the nature: > These are called the five kinds of morality." > — English (machine translation) (machine translation) - [Previous: 2.168](https://indike.org/pramana/in.bauddha.taisho.1723.2.168) - [Next: 2.170](https://indike.org/pramana/in.bauddha.taisho.1723.2.170) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1723.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1723~en-mt.2.169) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1723.2.169](https://indike.org/pramana/in.bauddha.taisho.1723.2.169) · Pramāṇa