菩薩戒義疏 1.15

1.15

次、無三障者，眾生障閡乃有三種，煩惱常有，故不說障。業障乃有輕重，重業障戒防因之義，謂七逆十重，現身有此是則為障，前身非復可知，隔生事遠。七逆：一云懺滅非障，二云犯一悔與不悔悉皆是障。十重：一云前四性罪，事同七逆，悔與不悔悉障，後六悔者非障，不悔則障；二云前四須悔見相非障，後六不悔亦不障；三云：十重不悔悉障，悔已悉非障。報障者，地獄、餓鬼二道重苦自隔，從多例判，不說為因。非人、畜生但能解語，皆得受戒。非人是鬼神、修羅，龍是畜生。人中男女、黃門、二根，天從六欲天上至十八梵，皆說為因。四空處既能聽法，亦應得戒，但業報虛妙，故略不說。非想倒執脫，若迴心慕善，亦能得戒。經說三塗、長壽天、邊地為難地，據不能修道義耳。薩婆多記云：龍等受八齋，止是得善，不得名齋。今依文準理，五戒既是菩薩戒根本，又不表定。佛法五戒，菩薩戒許四道皆得。從八戒已上，至具足戒，既是出家，表定威儀，唯人中三天下能感，餘道悉非因也。《大論》：龍即得八齋戒。

Next, regarding the absence of the three obstacles: sentient beings' obstacles are indeed of three kinds. Afflictions are ever-present, and thus are not called [preclusive] obstacles. Karmic obstacles have degrees of lightness and heaviness; heavy karmic obstacles obstruct the precepts' function of guarding the causal [ground]—namely, the seven heinous deeds and the ten major offenses. Possessing these in one's present body constitutes an obstacle; those of previous lives are no longer ascertainable, being remote across births. Concerning the seven heinous deeds: one view says that extinguishing them through repentance renders them non-obstacles; a second view says that having committed one, whether repented or unrepented, it is an obstacle in all cases. Concerning the ten major offenses: one view says that the first four are inherent offenses, identical in effect to the seven heinous deeds, obstructing whether repented or unrepented, whereas the latter six do not obstruct if repented, but obstruct if unrepented; a second view says that the first four require repentance and the manifestation of signs to become non-obstacles, while the latter six do not obstruct even if unrepented; a third view says that the ten major offenses obstruct in all cases if unrepented, but after repentance, none are obstacles. Regarding the obstacle of retributive rebirth: the two destinies of hell and hungry ghosts, due to their heavy suffering, are naturally excluded; judging from the majority of cases, they are not stated as causal [recipients]. Non-humans and animals, provided they can understand speech, can all receive the precepts. Non-humans are ghosts, spirits, and asuras; the nāga is an animal. Among humans, men, women, the neuter, and those of dual sex, and among devas, from the six desire heavens up to the eighteen Brahma [heavens], are all stated to be causal [recipients]. Since the four formless realms can also hear the Dharma, they should likewise be able to obtain the precepts, but because their karmic retribution is insubstantial and subtle, they are briefly omitted. If their inverted grasping in the sphere of neither-perception-nor-non-perception dissolves, should they turn their minds toward wholesomeness, they can also obtain the precepts. When sūtras state that the three bad destinies, the long-lived heavens, and borderlands are places of difficulty, this is based on their inability to cultivate the path. A Sarvāstivāda record states: when nāgas and others receive the eight purification vows, they merely attain wholesomeness, but it cannot be called a fasting vow. Now, relying on the text and conforming to principle, since the five precepts are the foundation of the bodhisattva precepts and do not determine external deportment, the Buddha's five precepts and the bodhisattva precepts permit all four destinies to attain them. From the eight precepts on up to the complete precepts, since they pertain to renunciation and determine deportment, only [humans in] the three continents among humankind can evoke them; the remaining destinies are not causal [recipients] at all. The Dàzhìdù lùn states: nāgas immediately obtain the eight purification vows.