[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) › [梵網經菩薩戒本疏](https://indike.org/pramana/in.bauddha.taisho.1813) › 1.7 # 梵網經菩薩戒本疏 1.7 梵網經菩薩戒本疏 1.7 - **Language:** Classical Chinese ### [1.7](https://indike.org/pramana/in.bauddha.taisho.1813.1.7) 第四、顯所被機，有四種：一、約種姓，二、約遮難，三、約發心，四、約現在位。初中有二：先約權教，五種姓中定姓二乘及無種姓非此所為，以彼於此非其器故。菩薩種姓正是所為，其不定性亦兼攝，如《瑜伽》等說。二約實教，五種種姓俱此所為，以許佛性皆悉有，以於此身定入寂故，名定性二乘，非謂寂後而不趣向於大菩提，如《法華》、《楞伽》、《寶性論》等說。又為謗大乘人是一闡提因，依無量時故說無性，非謂究竟無清淨性，如《寶性》及《佛性論》說。又依《佛性論》自斷，說無佛性為不了教，餘如前說。是故一切眾生皆是所為耳。二、約遮難者亦二：一、雖欲發心，若具七遮，現身非器。二、要須深心懺悔，除滅遮難，好相相應，發心純直，方堪為器。三、約發心者，亦二：一、雖內有種姓，若未能發大菩提心現在前時，亦未堪為菩薩戒器；二、要須發心直趣正行，不有邪求名利等過，方堪為器，是此所為。四、約現在位者，亦二：一、終，二、始。終者，如三賢已上，法雲已還；終位菩薩，雖亦受持菩薩淨戒，然經生所受，不名新得具性戒故，非此正為。始者，從初發意，十信已還，於此戒品，有受有隨，有持有犯，故是正為。以《本業經》中，十信初心，受此十戒，其入位已去，但增修為異故也。 > Fourth, to clarify the capacities of beings who are addressed, there are four points: first, in terms of spiritual disposition (gotra); second, in terms of hindrances and obstacles; third, in terms of generating the intention; fourth, in terms of present station. Within the first, there are two: first, in terms of the provisional teaching, among the five spiritual dispositions, those with the fixed disposition of the two vehicles and those without spiritual disposition are not those for whom this is intended, because they are not fit vessels for this. Those of the bodhisattva disposition are precisely those for whom it is intended, and those of indeterminate disposition are also included, as explained in the Yogācāra\[-bhūmi\] and elsewhere. Second, in terms of the actual teaching, all five spiritual dispositions are those for whom this is intended, because all are affirmed to possess the Buddha-nature. Because in their present body they are destined to enter cessation, they are called 'the two vehicles of fixed disposition'; it does not mean that after cessation they do not turn toward great bodhi, as explained in the Lotus Sūtra, the Laṅkāvatāra Sūtra, the Ratnagotravibhāga, and elsewhere. Furthermore, it is said that those who slander the Mahāyāna are the cause of icchantikas, and in reliance on an immeasurable time it is said that they have no disposition; this does not mean that they ultimately lack the pure nature, as explained in the Ratnagotravibhāga and the Treatise on the Buddha-Nature (Foxing lun). Moreover, according to the Treatise on the Buddha-Nature's own determination, the statement that there is no Buddha-nature is a teaching of provisional meaning; the rest is as explained previously. Therefore, all sentient beings are indeed those for whom it is intended. Second, in terms of hindrances and obstacles, there are also two: first, although one may wish to generate the mind, if one has the seven hindrances, in one's present body one is not a fit vessel. Second, one must thoroughly repent from the depths of one's heart, eliminate the hindrances and obstacles, correspond with auspicious signs, and generate a mind that is pure and direct; only then is one fit to be a vessel. Third, in terms of generating the intention, there are also two: first, although one possesses the spiritual disposition internally, if one is not yet able to bring the generation of the great bodhicitta into actual manifestation before oneself, one is likewise not yet fit to be a vessel for the bodhisattva precepts; second, one must generate the intention to proceed directly toward correct practice, without faults such as deviously seeking fame and gain; only then is one fit to be a vessel, and is the one for whom this is intended. Fourth, in terms of the present station, there are also two: first, the final; second, the initial. As for the final, this refers to those from the three stages of the worthy on up, up to the Cloud of Dharma \[Bhūmi\]; although bodhisattvas of the final stations also receive and uphold the pure precepts of a bodhisattva, because these are what have been received through successive births and are not called newly obtained, inherently endowed precepts of original nature, they are not the primary target here. As for the initial, this refers to those from the initial generation of the intention down through the ten faiths; with respect to this collection of precepts, they have reception and subsequent practice, adherence and transgression; thus they are the primary target. For in the Benye jing, at the initial mind of the ten faiths one receives these ten precepts, and from the point of entering the \[subsequent\] stations onward, there is only the difference of cultivating them increasingly. > — English (machine translation) (machine translation) - [Previous: 1.6](https://indike.org/pramana/in.bauddha.taisho.1813.1.6) - [Next: 1.8](https://indike.org/pramana/in.bauddha.taisho.1813.1.8) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1813.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1813~en-mt.1.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1813.1.7](https://indike.org/pramana/in.bauddha.taisho.1813.1.7) · Pramāṇa