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# 勝鬘寶窟 1.50

勝鬘寶窟 1.50

- **Language:** Classical Chinese

### [1.50](https://indike.org/pramana/in.bauddha.taisho.1744.1.50)

第五戒所對治門。大宗此三種戒，則無惡不止、無善不行、無人不度，則五住地惑通是所治也。然戒法以止善為體，止棄物之惡，為攝眾生戒；止不修行之惡，為攝善法戒；除此二外，止起惡之心，為攝律儀。故三戒別治三惑也。又此三戒，行二乘三戒惡。攝律儀者，遍防三業罪非，行二乘但防身口。攝眾生者，不棄物之心，行二乘獨善之行。攝善法者，誓行眾善，行二乘偏近小行。

> Fifth, the section on what the precepts counteract. In broad terms, with these three kinds of precepts, there is no evil not ceased, no good not practiced, and no person not saved; thus the delusions of the five entrenchments are all comprehensively what they counteract. Now, the precept-dharma takes the cessation of non-virtue as its essence: ceasing the evil of abandoning sentient beings constitutes the precept of embracing sentient beings; ceasing the evil of failing to practice cultivation constitutes the precept of embracing wholesome dharmas; apart from these two, ceasing the mind that gives rise to evil constitutes the precept of restraint. Therefore, the three precepts counteract the three delusions respectively. Furthermore, these three precepts eliminate the evils of the three precepts of the two vehicles. The precept of restraint universally guards against the faults and offenses of the three karmas, whereas the practice of the two vehicles only guards body and speech. The precept of embracing sentient beings does not abandon the mind toward beings, whereas the practice of the two vehicles is the practice of solitary self-benefit. The precept of embracing wholesome dharmas vows to practice all virtues, whereas the practice of the two vehicles is a one-sided, limited, minor practice.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1744~en-mt.1.50) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1744.1.50](https://indike.org/pramana/in.bauddha.taisho.1744.1.50) · Pramāṇa
