[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) › [勝鬘寶窟](https://indike.org/pramana/in.bauddha.taisho.1744) › 1.57 # 勝鬘寶窟 1.57 勝鬘寶窟 1.57 - **Language:** Classical Chinese ### [1.57](https://indike.org/pramana/in.bauddha.taisho.1744.1.57) 「世尊我從今日」下，第二明正受戒。釋此不同，凡有五師。曇林云：「自此章為十大願。然下別有三願一願，故不同此釋。」馥師云：「前五為止惡、後五為生善，不分三戒。」第三師云：「初戒是總，謂總要心發戒、總出所防。從第二已去，謂別要心發戒，別出所防。」第四師云：「前九受世教戒、後一得正法戒。隨事防禁，名受世教戒；證實離過，名得正法戒。前九中，初一受律儀中四受攝善法、後四受攝眾生。」第五師云：「初五攝律儀中，四攝眾生、後一攝善法。」此五隨人取捨，但今用第五師釋也。問：何以得知初是攝律儀？答：初五並明息惡，故是攝律儀。五為二：前一總明息惡。「於所受戒不起犯心」者，若從來已曾受五戒八戒等，今於佛前自誓於所受戒不起犯心。又昔受但防七支，不防意地；今欲遍心，故不起犯心。若從來未曾受戒，今自誓於所受戒不起犯心，即是受戒，亦即是得戒，亦即是持戒。於所受戒者，得戒有二：一從受得，是所受戒；二非受得，謂定共、道共戒也。今是受戒，謂息一切惡、修一切善、度一切生。「不起犯心」者，不起不息惡心、不修善心、不度生心也。故即是受三、得三及持三也。又戒法有二：一受、二持。但受易而持難，故前明難必得其易。又本為持故受，故持為受本，故前明於持也。又持必得戒，受未必得。又恐物謂勝鬘是深宮之女，一時勇猛能受，未必始終常持，是故今前明能持即是受也。一一戒中有三句。初言世尊者，請佛證也。又佛是發戒之緣，故對佛也。「我從今日乃至菩提」下，第二出受戒時節。今日，明持戒始也。乃至菩提，明持戒終也。無臂林云：「梵本言菩提縵莚羅，此云道場。」又為對於二乘盡形，故明時長也。於所受戒，第三明受戒。前辨時長，今明防廣，並是異二乘也。《大品》云「有身口意，即是菩薩麁業，亦是犯戒。」今知三業無生，故犯心不起，顯勝鬘位高也。「世尊我從今日」，第二四戒，別防四惡。今是不慢戒，止於慢惡。師父為尊、兄姊為長。又但今年高德勝便是尊長也。慢譬高山，法水不住，是故於尊不起慢者，敬事尊長心不慢故，尊長便得如法教授，具如戒中說，人坐比丘立，不得為說法者也。第三於諸眾生不起瞋心，亦得前於上不慢、此於下不瞋。又前別明於上不慢，今總辨於諸眾生不起瞋心。此總別互得通二文也。菩薩以化物為首，若起瞋心則於物隔礙，是故除之。問：於諸眾生不起恚心者，此是何心？答：是慈悲心，以於眾生起恚心者無慈故、以不瞋善根是慈悲體故。金剛仙論師解四無量，言慈悲心體者，不瞋善根是，以對治瞋法故。問：慈悲治何等瞋？答：可瞋處瞋，以慈治；不可瞋處瞋，以悲治。又治殺眾生心為慈，治打眾生心名悲。又《涅槃經》云「瞋有二種：一上、二中。修慈斷上、修悲斷中。又瞋有二：一有因緣、二無因緣。慈心者斷有因緣、悲心者斷無因緣。」有論師云：修慈為除眾生瞋覺，修悲為除眾生惱覺。第四「於他色身及外眾具不起嫉心」者，謂是喜無量。嫉妬他者，心無喜愛，故知不嫉是喜心也。色身，謂內之好報及外之妙果。夫為菩薩，本應與物內外好果，而今他自得之，應生慶悅，豈更起於嫉心？第五戒「於內外法不起慳心」者，林公云：「自財為內、他財為外，梵本云爾。」有人言：內謂己身、外謂妻子財物。菩薩發願為眾生故，受身及妻子財物。今眾生來取內外之物，則會菩薩。林公云：「不起慳心，是捨無量。」金剛仙論師解云：「捨心體者，謂無貪善根。」問：捨心治貪、不淨觀治貪，此有何異？答：色貪不淨能治、婬貪捨心能治。此中明慳心不能捨，貪心亦不能捨，是故能捨必破慳貪。經論說四無量不同，或言大悲拔苦、大慈與樂、喜心慶前脫苦得樂、見前人脫苦得樂其心放捨。今攝此四或為兩雙詺之，謂敬上不慢、悲下不瞋，於他不嫉、於自不慳也。問：何故本命初即明不慢？答：勝鬘現居高位，多生慢心。前明不慢，故外書云「在上不憍」也。既於上不慢，恐於下起瞋，故明不瞋。又慢則不受他化，則自不成佛；瞋則不化於他，則他不成佛，過之大矣。故命初辨之。問：何故於慢瞋後辨不慳嫉？答：前二為使、後兩為纏，使重纏輕，故前離於重、後息於輕，則眾惡都寂。問：纏既有十，何故偏明離二？答：嫉是下賤之因、慳是貧窮之業，大士方欲為尊為導，宜應離之。又慳則不施他財、嫉則忌他得樂，箇是障慈之本，故偏明離。又修羅則慳色嫉味、天主則慳味嫉色，故九結因之以成；菩薩對此，偏言離也。問：第一戒既是總，何故別明不慢、不瞋、不嫉、不慳四種戒耶？答：有人言此四重故。《地持論》中說此四種為波羅夷。《地持論》明四法，第四是癡心，即是今文之第一慢也。今之第二，當《地持》中之第三，即是瞋心；今之第三，當《地持》中第一貪心；今之第四，當《地持》中第二慳悋心。故偏說四也。 > From "World-Honoured One, I from this day forward" onward, the second \[part\] explains the formal reception of the precepts. Explanations of this differ among five masters in all. Tanlin says: "From this passage onward are the ten great vows. However, below there are separately three vows and one vow, so \[my view\] is not the same as this explanation." Master Fu says: "The first five are for stopping evil, and the latter five are for giving rise to good, without dividing them into the three \[sets of bodhisattva\] precepts." The third master says: "The first precept is general—namely, generally resolving the mind to bring forth the precepts and generally setting forth what is guarded against. From the second onward, it means specifically resolving the mind to bring forth the precepts and specifically setting forth what is guarded against." The fourth master says: "The first nine are receiving the precepts of worldly teaching, and the last one is obtaining the precepts of the true Dharma. Guarding against and prohibiting according to circumstances is called receiving the precepts of worldly teaching; realizing the real and leaving behind error is called obtaining the precepts of the true Dharma. Among the first nine, the first one is receiving the \[precepts of\] moral discipline; the middle four are receiving \[the precepts of\] gathering wholesome dharmas; the latter four are receiving \[the precepts of\] gathering sentient beings." The fifth master says: "The first five are gathering moral discipline; the middle four are gathering sentient beings; the last one is gathering wholesome dharmas." One may accept or reject among these five as one sees fit, but here we adopt the explanation of the fifth master. Question: How is it known that the first \[group\] is gathering moral discipline? Answer: The first five all explain putting an end to evil; therefore they are gathering moral discipline. The five \[precepts\] are divided into two: the first one generally explains putting an end to evil. Regarding "towards the precepts I have received, not give rise to any thought of transgression": if one had previously received the five precepts, the eight precepts, and so forth, now before the Buddha one makes a self-vow that toward the precepts received, one will not give rise to a thought of transgression. Moreover, previously receiving \[precepts\] only guarded the seven branches \[of bodily and vocal karma\] and did not guard the mental ground; now wishing to encompass the mind completely, one therefore gives rise to no thought of transgression. If one had never received precepts before, now making a self-vow that toward the precepts received one will not give rise to a thought of transgression is itself receiving the precepts, is itself obtaining the precepts, and is itself maintaining the precepts. Regarding "towards the precepts I have received": there are two ways of obtaining precepts: first, obtaining through reception, which is "the precepts received"; second, not obtaining through reception, which refers to the precepts concurrent with concentration (dhyānasaṃvara) and concurrent with the path (anāsravasaṃvara). Here it is the reception of precepts, which means putting an end to all evil, cultivating all good, and delivering all sentient beings. "Not give rise to any thought of transgression" means not giving rise to a mind that fails to stop evil, a mind that fails to cultivate good, or a mind that fails to deliver sentient beings. Therefore it is precisely receiving the three, obtaining the three, and maintaining the three. Moreover, the precept teachings have two aspects: first, reception; second, maintenance. But receiving is easy while maintaining is difficult; therefore by first clarifying what is difficult, one necessarily secures what is easy. Furthermore, reception is fundamentally for the sake of maintenance, so maintenance is the basis of reception; hence \[the text\] first clarifies maintenance. Furthermore, maintenance necessarily entails obtaining the precepts, whereas reception does not necessarily entail obtaining them. Moreover, there was concern that people might think Śrīmālā was a woman of the deep inner palace who was capable of receiving them in a moment of vigour but might not constantly maintain them from beginning to end; therefore, clarifying first that she is able to maintain them is itself the reception. Within each precept there are three clauses. First, stating "World-Honoured One" is requesting the Buddha to bear witness. Moreover, the Buddha is the condition for bringing forth the precepts, so she addresses the Buddha. From "I from this day forward until bodhi" onward, the second \[clause\] indicates the duration of receiving the precepts. "This day" clarifies the beginning of maintaining the precepts. "Until bodhi" clarifies the end of maintaining the precepts. \[The commentator of\] Wubilin says: "The Sanskrit text says \*bodhimaṇḍala\*, which here means the place of enlightenment." Moreover, to contrast with the two vehicles lasting only for one lifetime, it clarifies the length of time. Regarding "towards the precepts I have received", the third \[clause\] clarifies the reception of the precepts. Previously the length of time was distinguished; now the breadth of protection is explained, both of which differ from the two vehicles. The \*Pañcaviṃśati\* says: "Possessing \[the actions of\] body, speech, and mind is the coarse karma of a bodhisattva and is also a violation of the precepts." Here, knowing that the three karmas are unproduced, thoughts of transgression do not arise, revealing the exalted stage of Śrīmālā. "World-Honoured One, I from this day forward": the second \[group of\] four precepts specifically guards against four evils. Here it is the precept of not being arrogant, stopping the evil of arrogance. Masters and fathers are "revered"; elder brothers and elder sisters are "seniors". Moreover, anyone of advanced age and superior virtue is simply a revered senior. Arrogance is compared to a high mountain where the water of the Dharma cannot remain; therefore, "towards revered seniors, not give rise to an arrogant mind": because one respectfully serves revered seniors with a mind free of arrogance, revered seniors are able to teach according to the Dharma—fully as stated in the vinaya: when a person sits and a bhikṣu stands, one must not preach the Dharma for them. Third, "towards all sentient beings, not give rise to an angry mind": one may also take the former as not being arrogant toward those above, and this as not being angry toward those below. Furthermore, the former specifically explains not being arrogant toward those above, while the present \[precept\] generally distinguishes not giving rise to an angry mind toward all sentient beings. This mutual application of general and specific may encompass both passages. The bodhisattva takes transforming beings as foremost; if anger arises, one is alienated and obstructed from beings, and therefore it is eliminated. Question: Regarding "not giving rise to a resentful mind towards all sentient beings", what kind of mind is this? Answer: It is the mind of loving-kindness and compassion (maitrī-karuṇā), because one who gives rise to a resentful mind toward sentient beings lacks loving-kindness, and because the wholesome root of non-anger is the essence of loving-kindness and compassion. The treatise master Jingangxian, in explaining the four immeasurables, says that the essence of the mind of loving-kindness and compassion is the wholesome root of non-anger, because it counteracts the dharma of anger. Question: What kind of anger do loving-kindness and compassion counteract? Answer: For anger toward an object that provokes anger, loving-kindness counteracts it; for anger toward an object that does not provoke anger, compassion counteracts it. Again, counteracting the mind to kill sentient beings is called loving-kindness; counteracting the mind to strike sentient beings is called compassion. Furthermore, the \*Nirvāṇa-sūtra\* says: "Anger is of two kinds: first, superior; second, middling. Cultivating loving-kindness severs the superior; cultivating compassion severs the middling. Furthermore, anger is of two kinds: first, with causes and conditions; second, without causes and conditions. The mind of loving-kindness severs that with causes and conditions; the mind of compassion severs that without causes and conditions." A treatise master says: Cultivating loving-kindness is to eliminate the thought of anger toward sentient beings; cultivating compassion is to eliminate the thought of affliction toward sentient beings. Fourth, regarding "towards others' physical bodies and external requisites, not give rise to an envious mind": this refers to the immeasurable joy (muditā). When one is jealous and envious of others, the mind lacks joy and love; thus we know that non-envy is the mind of joy. "Physical body" refers to internal good retribution and external wonderful fruits. As a bodhisattva, one fundamentally ought to give internal and external good fruits to beings; now that another has obtained them on their own, one should feel rejoicing—how could one give rise to an envious mind instead? In the fifth precept, regarding "towards internal and external dharmas, not give rise to a stingy mind": Master Lin says: "One's own wealth is internal; another's wealth is external—the Sanskrit text says so." Someone says: "Internal" refers to one's own body; "external" refers to wife, children, and possessions. The bodhisattva makes vows for the sake of sentient beings, receiving a body, wife, children, and possessions. Now when sentient beings come to take these internal and external things, they accord with the bodhisattva. Master Lin says: "Not giving rise to a stingy mind is the immeasurable equanimity (upekṣā)." The treatise master Jingangxian explains: "The essence of the mind of equanimity is the wholesome root of non-greed." Question: Equanimity counteracts greed, and contemplation of the impure counteracts greed; what difference is there between them? Answer: Greed for physical form can be counteracted by contemplation of the impure; lustful greed can be counteracted by the mind of equanimity. Here it explains that a stingy mind cannot give away, and a greedy mind likewise cannot give away; therefore being able to renounce necessarily destroys stinginess and greed. Sūtras and treatises explain the four immeasurables differently: some say that great compassion uproots suffering, great loving-kindness bestows happiness, the mind of joy rejoices that the other has escaped suffering and gained happiness, and seeing that the person before oneself has escaped suffering and gained happiness, one's mind lets go \[in equanimity\]. Now gathering these four, they may be designated as two pairs: namely, respecting those above without arrogance and pitying those below without anger; toward others without envy, and toward oneself without stinginess. Question: Why is not being arrogant explained right at the very beginning of the vows? Answer: Śrīmālā currently occupied an exalted position, which frequently gives rise to an arrogant mind. Clarifying non-arrogance first is as the non-Buddhist texts say: "Being in an exalted position, do not be proud." Since she is not arrogant toward those above, there was concern that she might give rise to anger toward those below; therefore non-anger is clarified. Moreover, if one is arrogant, one does not accept another's transformation and consequently does not become a Buddha oneself; if one is angry, one does not transform others and consequently others do not become Buddhas: the fault is immense. Therefore it is distinguished at the very beginning of the vows. Question: Why are non-stinginess and non-envy distinguished after arrogance and anger? Answer: The former two are latent afflictions (anuśaya), while the latter two are active entanglements (paryavasthāna); latent afflictions are heavy and active entanglements are light, so by first leaving behind the heavy and later calming the light, all evils are thoroughly extinguished. Question: Since there are ten entanglements, why specifically explain leaving behind \[only\] these two? Answer: Envy is the cause of lowliness; stinginess is the karma of poverty. As the Great Being is just about to become revered and a guide, she ought properly to leave them behind. Moreover, being stingy, one does not bestow wealth on others; being envious, one begrudges others gaining happiness. These are the roots that obstruct loving-kindness; hence they are specifically singled out for abandonment. Moreover, asuras are stingy with form and envious of flavours, while the lord of devas is stingy with flavours and envious of form, and the nine fetters (saṃyojana) are formed based on this; the bodhisattva, countering this, specifically speaks of leaving them behind. Question: Since the first precept is general, why are the four kinds of precepts—not being arrogant, not being angry, not being envious, and not being stingy—specifically explained? Answer: Some say it is because these four are grave. The \*Bodhisattvabhūmi\* speaks of these four kinds as pārājikas. The \*Bodhisattvabhūmi\* clarifies four dharmas, the fourth of which is the mind of delusion, which is the first \[precept here\], arrogance. The second here corresponds to the third in the \*Bodhisattvabhūmi\*, which is the mind of anger; the third here corresponds to the first in the \*Bodhisattvabhūmi\*, which is the mind of greed; the fourth here corresponds to the second in the \*Bodhisattvabhūmi\*, which is the mind of stinginess. Therefore these four are specifically stated. > — English (machine translation) (machine translation) - [Previous: 1.56](https://indike.org/pramana/in.bauddha.taisho.1744.1.56) - [Next: 1.58](https://indike.org/pramana/in.bauddha.taisho.1744.1.58) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1744.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1744~en-mt.1.57) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1744.1.57](https://indike.org/pramana/in.bauddha.taisho.1744.1.57) · Pramāṇa