[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) › [大般涅槃經集解](https://indike.org/pramana/in.bauddha.taisho.1763) › 11.83 # 大般涅槃經集解 11.83 大般涅槃經集解 11.83 - **Language:** Classical Chinese ### [11.83](https://indike.org/pramana/in.bauddha.taisho.1763.11.83) 案僧亮曰：衣以障漏，如戒之覆惡也。五重之納，四重雖穿，漏未出故，不得逆補；漏出則補也。是以舍利弗請佛制戒，佛言漏未出，故不得制也。後有比丘，逼夜乞食，人謂是鬼，驚怖墮胎，致世譏嫌。以漏法出，故佛乃制戒也。智秀曰：次設兩譬，正答難也。前譬直明須惡興故，然後善補也。 > Sengliang states: Garments serve to block leaks, just as precepts cover evil. In a patch of five layers, though four layers are pierced, because the leak has not emerged, one cannot patch it preemptively; when the leak emerges, one patches it. This is why when Śāriputra requested the Buddha to institute the precepts, the Buddha said that because the leaks had not emerged, they could not be instituted. Later there was a monk who begged for food as night fell; someone thought he was a ghost, was frightened, and suffered a miscarriage, incurring worldly censure. Because the leaky phenomenon had emerged, the Buddha then instituted the precepts. Zhixiu states: Next two similes are set forth to answer the objection directly. The first simile directly clarifies that evil must first arise, and only then is it patched with the wholesome. > — English (machine translation) (machine translation) - [Previous: 11.82](https://indike.org/pramana/in.bauddha.taisho.1763.11.82) - [Next: 11.84](https://indike.org/pramana/in.bauddha.taisho.1763.11.84) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.1763.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.11.83) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.11.83](https://indike.org/pramana/in.bauddha.taisho.1763.11.83) · Pramāṇa