[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) › [菩薩戒義疏](https://indike.org/pramana/in.bauddha.taisho.1811) › 1.16 # 菩薩戒義疏 1.16 菩薩戒義疏 1.16 - **Language:** Classical Chinese ### [1.16](https://indike.org/pramana/in.bauddha.taisho.1811.1.16) 次、人法緣。初、人緣三種，得菩薩戒：一、諸佛，二、聖人，三、凡師。諸佛有兩：一、真佛，如妙海王子從盧舍那佛受菩薩戒。二、像佛，金銅泥水等。千里內無師許求得好相，自譬受也。舍利、髮爪、鉢杖、牙齒皆起重敬，盡可為緣，而舍利真偽難知，或是小聖敬重如佛，便可憑對。次大乘經卷也。三釋：一云不許，二云與佛像差次為授。千里無師許對佛像，千里無像許對經卷。三云莫問有佛無佛，對大乘經卷即得為緣，大乘經典所在如佛塔無異也。二、聖人亦二：一、真聖，二、像聖。真者謂十地等大士，對此為緣故宜發戒。像聖者，謂金銅等作菩薩像。此經亦云：「於佛菩薩前自譬受戒」，恐單菩薩像則成遊漫，如凡夫發心是菩薩，作此人像不能發戒。言佛菩薩者，是佛邊有菩薩。《地持》但言佛像，不道菩薩也。凡師者，有內凡外凡，並以真人為緣，不許形像。經中稱為智者人數多少，《地持》、《瓔珞》並止一師，《梵網》受法亦止一師。下制戒中道和尚闍梨故成七逆，亦不見請和尚法。有言和尚者，請諸佛為和尚。文又云：「二師應問言：汝有七遮罪不？」似非指佛。雖有現前智者，猶應共在佛像前。若經卷前助為發起，爾時智者在佛像前。若有智者無經像，不應得戒，具十八物中制佛像經典恒應相隨故也。次論德業，《梵網經》中言：為師必是出家菩薩，具足五德：一、持戒，二、十臘，三、解律藏，四、通禪思，五、慧藏窮玄。什師所傳，融師筆受，流傳至今，此其正說。次《地持》云：必須戒德嚴明，善解三藏，堪能發彼敬心，方可從受，不爾得罪也。 > Next, the conditions of person and ritual. First, regarding the three kinds of personal conditions for obtaining the bodhisattva precepts: (1) Buddhas, (2) sages, (3) ordinary masters. Buddhas are of two kinds: (1) true Buddhas, as when Prince Myōhai received the bodhisattva precepts from Rocana Buddha; (2) image Buddhas, made of gold, bronze, clay, pigment, and the like. If within a thousand li there is no master, one is permitted to seek auspicious signs and receive them by self-vow. Śarīra relics, hair, nails, alms-bowls, staffs, and teeth all evoke deep reverence, and all may serve as conditions; yet because the authenticity of śarīra is hard to know, or because they are of minor sages, if one reveres them like the Buddha, one may rely upon them. Next are the Mahāyāna sūtra scrolls. There are three explanations: one says this is not permitted; another says they are conferred in gradation with Buddha images—if within a thousand li there is no master, one is permitted to face a Buddha image, and if within a thousand li there is no image, one is permitted to face sūtra scrolls; a third says that regardless of whether there is a Buddha or no Buddha, facing a Mahāyāna sūtra scroll can serve as a condition, for wherever Mahāyāna scriptures abide, it is no different from a Buddha stūpa. Second, sages are also of two kinds: (1) true sages, (2) image sages. True ones refer to mahāsattvas of the ten grounds and the like; facing them as a condition, one ought to generate the precepts. Image sages refer to making bodhisattva images out of gold, bronze, and the like. This sūtra also says: 'Self-taking the precepts before Buddhas and bodhisattvas.' We fear that a solitary bodhisattva image would become loose and scattered; for instance, when an ordinary person gives rise to the mind \[for awakening\], that person is a bodhisattva, yet making an image of such a person cannot generate the precepts. Saying 'Buddhas and bodhisattvas' means there are bodhisattvas beside the Buddha. The Bodhisattvabhūmi speaks only of Buddha images and does not mention bodhisattvas. As for ordinary masters, there are internal ordinaries and external ordinaries; both take a living person as the condition and do not permit images. Regarding the number of wise persons mentioned in the scriptures: both the Bodhisattvabhūmi and the Yingluo jing stipulate only one master; the Brahmajāla ordination procedure also stipulates only one master. Below, in instituting the precepts, killing the upādhyāya or ācārya constitutes a heinous offense, yet we do not see a ritual for requesting an upādhyāya. Some say that regarding the upādhyāya, one requests the Buddhas to be the upādhyāya. The text also states: 'The two masters should ask: Do you have the seven preclusive offenses or not?' This does not seem to refer to the Buddha. Although there may be a wise person present, they should still be together before a Buddha image. If before sūtra scrolls they assist in inspiring \[the recipient\], at that time the wise person is before the Buddha image. If there is a wise person but neither scripture nor image, one should not obtain the precepts, because among the prescribed eighteen objects, Buddha images and scriptures must always accompany the practitioner. Next, discussing virtuous practice: in the Brahmajāla-sūtra it states that to be a master, one must be an ordained bodhisattva possessing the five virtues: (1) upholding the precepts, (2) ten rains-retreats, (3) understanding the Vinayapiṭaka, (4) mastery of dhyāna contemplation, (5) a treasury of wisdom that fathoms the profound. Transmitted by Master Kumārajīva and recorded by Master Sengrong, handed down to the present day, this is its orthodox teaching. Next, the Bodhisattvabhūmi states: one must possess strict and clear precept-virtue, thoroughly understand the Tripiṭaka, and be capable of inspiring reverence in the recipient; only then may one receive \[the precepts\] from them—otherwise, an offense is incurred. > — English (machine translation) (machine translation) - [Previous: 1.15](https://indike.org/pramana/in.bauddha.taisho.1811.1.15) - [Next: 1.17](https://indike.org/pramana/in.bauddha.taisho.1811.1.17) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1811.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1811~en-mt.1.16) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1811.1.16](https://indike.org/pramana/in.bauddha.taisho.1811.1.16) · Pramāṇa