[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) › [四分律刪繁補闕行事鈔](https://indike.org/pramana/in.bauddha.taisho.1804) › 2.59 # 四分律刪繁補闕行事鈔 2.59 四分律刪繁補闕行事鈔 2.59 - **Language:** Classical Chinese ### [2.59](https://indike.org/pramana/in.bauddha.taisho.1804.2.59) 三者戒行。謂受隨二戒，遮約外非；方便善成，故名戒行。然則，受是要期思願，隨是稱願修行。譬如築營宮宅，先立院牆周匝，即謂壇場受體也；後便隨處營構，盡於一生，謂受後隨行。若但有受無隨，直是空願之院，不免塞露之弊。若但有隨無受，此行或隨生死，又是局狹不周；譬同無院室宇，不免怨賊之穿窬也！必須受隨相資，方有所至。問：今受具戒，招生樂果，為受為隨？答：受是緣助，未有行功；必須因隨，對境防擬，以此隨行，至得聖果，不親受體。故知一受已後，盡壽已來，方便正念，護本所受；流入行心，三善為體，則明戒行，隨相可修。若但有受，無隨行者，反為戒欺，流入苦海，不如不受，無戒可違。是故行者，明須善識，業性灼然，非為濫述。 > Third, explaining precept practice. This means that the two precepts—the received \[precept essence\] and the subsequent \[practice\]—ward off and restrain external wrongs; when skillful means are successfully fulfilled, it is therefore called precept practice. Now, reception is the resolution and vow of prior pledge, while subsequent practice is cultivation in conformity with the vow. For example, in constructing a mansion or residence, one first establishes a surrounding courtyard wall, which refers to the received essence at the ordination platform; afterwards, one builds and constructs wherever needed throughout an entire lifetime, which refers to the subsequent practice following reception. If there is only reception without subsequent practice, it is merely a courtyard of empty vows, unable to avoid the defect of blockage and exposure to the elements. If there is only subsequent practice without reception, this practice may follow the course of birth and death, and moreover be narrow and incomplete; like a house without a courtyard, it cannot avoid being broken into by enemy thieves! Reception and subsequent practice must assist each other for one to reach somewhere. Question: When one now receives the full precepts and generates happy karmic fruits, is it due to the received \[essence\] or the subsequent \[practice\]? Answer: The received \[essence\] is an auxiliary condition; it does not yet possess the merit of practice. One must rely on the subsequent \[practice\] to guard and protect against objects, and by this subsequent practice reach the attainment of the noble fruit; it is not directly due to the received essence. Therefore, we know that after receiving them once and throughout the rest of one's life, through skillful means and correct mindfulness, one guards what was originally received; flowing into the mind of practice, with the three wholesome roots as its essence, this clarifies precept practice, which can be cultivated in accordance with specific characteristics. If one merely receives without subsequent practice, one is conversely deceived by the precepts and flows into the ocean of suffering; it would be better not to receive them, having no precepts to violate. Therefore, practitioners must clearly and skillfully recognize that the nature of karma is starkly evident and not vaguely stated. > — English (machine translation) (machine translation) - [Previous: 2.58](https://indike.org/pramana/in.bauddha.taisho.1804.2.58) - [Next: 2.60](https://indike.org/pramana/in.bauddha.taisho.1804.2.60) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1804.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.2.59) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1804.2.59](https://indike.org/pramana/in.bauddha.taisho.1804.2.59) · Pramāṇa