[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) › [天台菩薩戒疏](https://indike.org/pramana/in.bauddha.taisho.1812) › 2.43 # 天台菩薩戒疏 2.43 天台菩薩戒疏 2.43 - **Language:** Classical Chinese ### [2.43](https://indike.org/pramana/in.bauddha.taisho.1812.2.43) 三十五、不發十願戒。菩薩發願，使心不退，行有旨歸，故不發願而制犯也。別具二緣：一、不發願，二、發而癈忘，便犯。就文為三：初、標名，總舉大數故云「一切」；次「孝順」下別列十願；三、「若一切」下違制結犯，如文。次別列中，孝順父母、師僧為二，三、願得好師友，四、願常教我大乘，五、願常教我十住，六、願常教我十迴向，八、願常教我十地，九、願使我開解如法修行，十、願堅持佛戒。堅持佛戒通於初後，故知十願因果具足。妙覺是所期之極，修證究竟，故略不列。既備自行因果，自利利他，即具化他能所，開解修行，何法不具？一期化法咸攝其中，是故誡勸剎那不捨，故云「念念不去」。結犯，如文。 > Thirty-fifth: the precept against failing to make the ten vows. A bodhisattva makes vows so that the mind does not regress and practice has a directional aim; therefore, not making vows was instituted as an offense. It specifically comprises two conditions: 1. not making vows; and 2. having made them, neglecting and forgetting them—whereupon one commits an offense. The text has three parts: first, indicating the name and generally citing the full number, hence saying "all"; next, from "filial obedience" onward, separately listing the ten vows; third, from "if any \[bodhisattva\]" onward, determining the offense for violating the prohibition, as in the text. In the separate listing: filial obedience to parents, and to teachers and monks, are two; 3. vowing to obtain good teachers and friends; 4. vowing that they constantly teach me the Mahāyāna; 5. vowing that they constantly teach me the ten abodes; 6. vowing that they constantly teach me the ten dedications; \[7. omitted in text\]; 8. vowing that they constantly teach me the ten grounds; 9. vowing to cause me to attain understanding and practice in accordance with the Dharma; 10. vowing to resolutely uphold the Buddha's precepts. Resolutely upholding the Buddha's precepts extends from the beginning to the end; hence we know the ten vows are complete in cause and fruit. Wondrous enlightenment is the culmination of what is anticipated, where cultivation and realization reach the ultimate, so it is omitted from the list. Having already prepared the cause and fruit of one's own practice, benefiting oneself and benefiting others, it completely possesses the capacity and object of transforming others. In attaining understanding and practicing, what Dharma is not complete? The teaching methods of a whole period are all included within it. Therefore, one is admonished and exhorted not to abandon them for an instant, hence saying "not departing from thought to thought." The determination of the offense is as in the text. > — English (machine translation) (machine translation) - [Previous: 2.42](https://indike.org/pramana/in.bauddha.taisho.1812.2.42) - [Next: 3.1](https://indike.org/pramana/in.bauddha.taisho.1812.3.1) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1812.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1812~en-mt.2.43) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1812.2.43](https://indike.org/pramana/in.bauddha.taisho.1812.2.43) · Pramāṇa