[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) › [金光明經文句記](https://indike.org/pramana/in.bauddha.taisho.1786) › 2.388 # 金光明經文句記 2.388 金光明經文句記 2.388 - **Language:** Classical Chinese ### [2.388](https://indike.org/pramana/in.bauddha.taisho.1786.2.388) 二、「此中」下，須乘戒顯眾益。乘戒四句者，一乘戒俱急、二乘戒俱緩、三乘急戒緩、四乘緩戒急，先須了知乘戒體相。且戒論十種，唯取不缺、不破、不穿、不雜，此之四戒雖分定散，皆人天因，是今戒也。不取隨道、無著、智所讚、自在、隨定、具足，以此六種雖名為戒，體是三觀，自屬乘耳。乘論五乘，不取人天，以其二種雖名為乘，不動不出，體是漏善，事戒所攝。唯取三乘，以此三乘該於四教，是入理智；雖分深淺，皆動煩惱出生死故，得名乘也。今以四戒而對三乘論於緩急，以成四句。乘戒俱急者，今之人天來聞法者是。其俱緩者，惡道苦縛莫預此會。乘急戒緩者，今諸龍鬼同集者是。乘緩戒急，著樂諸天嗜欲人等，不預此者皆是其類。復須了知，集今會者雖云乘急，乘有權實。宿世修習藏通急者，今在室中覩於四佛，佛身不同但見應化，縱聞長壽須歸灰滅，滅已不生。若其宿修別圓急者，今覩四佛同尊特身一身一智，聞山斤等雖是應壽，知即法報三一難思，名見常身。權實等者，此四緩急眾生之中，有實行者、有權示者，權能引實作種熟脫久近因緣，故云等事。別記者，即《法華》、《淨名疏》及《止觀》也。今依彼說，故注云云。 > Second, under "Herein," \[the text\] must use vehicle and precepts to reveal the benefits to the assembly. As for the four propositions regarding vehicle and precepts: first, vehicle and precepts are both urgent; second, vehicle and precepts are both relaxed; third, the vehicle is urgent and the precepts are relaxed; fourth, the vehicle is relaxed and the precepts are urgent. One must first comprehend the substance and characteristics of vehicle and precepts. Now, discussing precepts, there are ten kinds. Here we take only the unbroken, the undamaged, the unpierced, and the unmixed; though these four precepts are distinguished into concentrated and dispersed, both are the causes for humans and gods, and these constitute the "precepts" here. We do not take \[the precepts\] following the Path, unattached, praised by the wise, sovereign, following concentration, or complete; although these six kinds are named "precepts," in substance they are the threefold contemplation, naturally belonging to the vehicle. Regarding the vehicle, five vehicles are discussed; we do not take \[the vehicles of\] humans and gods, for though these two kinds are named "vehicles," they neither move nor deliver; their substance is contaminated goodness, subsumed under phenomenal precepts. We take only the three vehicles; because these three vehicles encompass the four teachings, they are the wisdom that penetrates the principle. Although distinguished by depth, because all move \[and dislodge\] afflictions and deliver \[beings\] from birth and death, they obtain the name "vehicle." Now, by contrasting the four precepts against the three vehicles, urgency and relaxation are discussed to form the four propositions. Those for whom both vehicle and precepts are urgent are the humans and gods of the present \[assembly\] who have come to hear the Dharma. Those for whom both are relaxed are bound by suffering in the evil destinies and do not participate in this assembly. Those for whom the vehicle is urgent and the precepts are relaxed are the dragons and ghosts who have now assembled together. For those for whom the vehicle is relaxed and the precepts are urgent—the various gods attached to pleasure, humans indulging desires, and the like—all who do not participate in this \[assembly\] are of this category. Furthermore, one must comprehend that although those assembled in the present gathering are said to have the vehicle as urgent, the vehicle has provisional and real \[aspects\]. For those who in previous lives urgently cultivated the Piṭaka and Shared teachings, now seeing the four Buddhas within the chamber, the Buddha bodies are not uniform, but they see only response and transformation \[bodies\]; even if they hear of a long lifespan, it must return to ash and extinction, and once extinguished, does not arise again. If they in previous lives urgently cultivated the Distinct and Perfect \[teachings\], now seeing the four Buddhas, they share the Noble and Special Body, one body and one wisdom; hearing of the mountains and weights and so forth, although these are the responsive lifespan, they understand that they are the Dharmakāya and Saṃbhogakāya, three and one inconceivable, which is called seeing the eternal body. Regarding the phrase "provisional and real, etc.": among these four \[categories of\] urgent and relaxed sentient beings, there are real practitioners and there are provisional manifestations; the provisional can lead the real to form the causes and conditions of planting, ripening, and liberating, whether remote or proximate; hence it says "and such matters." The "separate record" refers to the commentaries on the \*Lotus Sūtra\* and \*Vimalakīrtinirdeśa\*, as well as the \*Mohe zhiguan\*. Now relying on those explanations, it therefore notes "and so on." > — English (machine translation) (machine translation) - [Previous: 2.387](https://indike.org/pramana/in.bauddha.taisho.1786.2.387) - [Next: 2.389](https://indike.org/pramana/in.bauddha.taisho.1786.2.389) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1786.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1786~en-mt.2.388) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1786.2.388](https://indike.org/pramana/in.bauddha.taisho.1786.2.388) · Pramāṇa