[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) › 4.11 # 梵網經菩薩戒本疏 4.11 梵網經菩薩戒本疏 4.11 - **Language:** Classical Chinese ### [4.11](https://indike.org/pramana/in.bauddha.taisho.1813.4.11) 第九、通局者，依《瑜伽》第三十九，略有三十種不施無犯：一、若知種種內外施物，於彼眾生唯令安樂不作利益，或非安樂非利益，皆不施與。二、若有來求為伴侶，欲作非理逼迫損害誑惑於他，便不以身而施於彼。三、若諸菩薩於行施意樂清淨，見有無量利眾生事正現在前，設有來求自身支節，不應施與。四、若魔眾而懷惱亂心，現前來乞身分支節，不應施與，以心念彼當獲上品過罪，反損害故。五、或有眾生癡狂心亂，來求菩薩身分支節，不應施與。六、若有眾生或為自害或為害他，來求毒藥火刀酒等物，不應施與。七、不以他物如同意物而行惠施。八、不行媒婚以他妻妾而行布施。九、不以有虫飲食等物而行布施。十、若有眾生來求種種能引戲樂、能引無義之物，不應施與，以令彼多行憍逸惡行，身壞之後墮諸惡趣。十一、終不施人捕獵等物。十二、或有眾生將欲殺害，終不施與。十三、若有來求罩羅且弶，為害眾生及為習學，皆不施與。十四、若有怨家來求讎隙，為欲呵罵、縛錄、殺害、奪財、治罰，終不施與。以要言之，一切逼迫損害眾生戲樂等具，皆不施與。十五、若有病者來求非量非宜飲食，亦不施與。十六、若有眾生食飽滿已，性多饞嗜，數復來求珍妙飲食，亦不施與。十七、若有來求父母、師長，定不施與。十八、又諸菩薩於自妻子、奴婢、僕使、親戚、眷屬，若不先以正言曉喻令其歡喜，終不強逼令其憂惱，施來求者。十九、雖復先以正言曉喻，令其歡喜生樂欲心，而不施怨家惡友藥刃羅剎等。二十、若有上品逼惱眾生，樂行種種暴惡業者，來求王位終不施與。若彼惡人先居王位，菩薩有力尚應廢黜，況當施與。二十一、又諸菩薩終不侵奪父母、妻子、奴婢、僕從使、親戚、眷屬所有財物持用布施。二十二、亦不逼惱父母、妻子、奴婢、僕使、親戚、眷屬以所施物施來求。二十三、不以非法，不以率暴，亦不逼迫損害於他而行惠施。二十四、又諸菩薩若在諸佛聖教出家，終不違越所有學處而行惠施。二十五、又諸菩薩於來求者，終不施與不合儀物。謂施出家者殘宿飲食等，或諸便穢洟唾吐膿血不淨所雜所染，又不告白不令覺知，如棄捨法施麋食等。謂不食葱者施以葱雜葱染飲食，不食肉者施以肉雜肉染飲食，不飲酒者施以酒雜酒染飲食，如是等皆不施與。二十六、又諸菩薩終不口授求過外道所有正法。二十七、亦不施彼所寫經典。二十八、知性多貪求欲衒賣經卷等者，亦不施與。二十九、知欲祕藏，亦不施與。三十、不求勝智，亦不施與。又云：如上所說諸不施者，菩薩不忍直言我不施汝，要當方便曉喻發遣。諸菩薩所畜一切資財具等物，為作淨施故，先以捨與十方諸佛菩薩。如苾芻作淨施法，若觀來求者施時稱理，應作是念：諸佛菩薩無有少物於諸眾生而不施者。如是知已，取物施之。若觀施時不稱正理，即應念：先作淨施法，告言：此物是他所有，不獲施汝。耎言曉喻，方便發遣。又《十住論》：雖若新學菩薩，有人來求頭目等而未能施者，應說偈頌云：我初發道心，善根未成熟，願我速成就，後必當相與。（更勘論文。）二、局者，但自審觀，有少惱心即當施與，不爾便犯。若約祕密，菩薩應極慳，謂乞戒浮囊纖塵不與，乃至小罪猶懷大懼等。 > Ninth, regarding the general and specific: according to the thirty-ninth \[fascicle\] of the Yogācāra\[-bhūmi\], there are briefly thirty kinds of non-giving without offense: 1. If one knows that various internal or external gifts will only bring pleasure to that sentient being but not benefit, or neither pleasure nor benefit, one does not give them. 2. If someone comes asking for oneself to be a companion with the desire to act improperly to coerce, harm, deceive, or delude others, one does not give one's body to them. 3. If bodhisattvas have a pure intention in practicing giving and see that immeasurable acts of benefiting sentient beings are presently manifest before them, even if someone comes asking for the limbs of their own body, they should not give them. 4. If members of Māra's retinue with minds bent on harassment come forward asking for limbs of the body, one should not give them, because in mind one reflects that they will incur superior guilt and, on the contrary, suffer harm. 5. If sentient beings who are insane and mentally distracted come asking for the bodhisattva's limbs, one should not give them. 6. If sentient beings, either to harm themselves or to harm others, come asking for poison, fire, swords, liquor, and the like, one should not give them. 7. One does not practice giving using another's property as if it were property given with their consent. 8. One does not act as a matchmaker by giving another's wife or concubine in charity. 9. One does not practice giving with food, drink, and the like that contain living insects. 10. If sentient beings come asking for various things that induce frivolous amusements or bring about what is meaningless, one should not give them, because it would cause them to practice much arrogance and evil conduct, falling into evil destinies after the destruction of the body. 11. One never gives items for hunting and the like to people. 12. If there are sentient beings who are about to kill, one never gives to them. 13. If someone comes asking for nets, snares, and traps to harm sentient beings or to learn how to do so, one does not give them. 14. If an enemy comes seeking out a grudge with the desire to scold, bind, murder, plunder wealth, or punish, one never gives to them. In brief, one does not give any instruments that oppress or harm sentient beings, or tools for frivolous amusement. 15. If a sick person comes asking for food and drink that are immoderate or unsuitable, one does not give them. 16. If sentient beings who are already satiated, being naturally greedy and gluttonous, repeatedly come asking for rare and delicate food and drink, one does not give them. 17. If someone comes asking for one's parents or teachers, one definitely does not give them. 18. Furthermore, bodhisattvas, regarding their own wives, children, male and female slaves, servants, relatives, and dependents, if they do not first explain with right words to make them rejoice, never forcibly coerce them to bring them sorrow and give them to requesters. 19. Even if one has first explained with right words to make them rejoice and generate willing desire, one does not give them to enemies, evil friends, poisoners, swordsmen, rākṣasas, and the like. 20. If someone who severely oppresses sentient beings and delights in committing various violent and evil acts comes asking for the throne, one never gives it. If that evil person already occupied the throne, a bodhisattva with power should even depose him, much less give it to him. 21. Furthermore, bodhisattvas never seize the possessions of their parents, wives, children, male and female slaves, servants, relatives, and dependents to use them in giving. 22. Nor do they harass parents, wives, children, male and female slaves, servants, relatives, and dependents by giving what is being given to requesters. 23. One does not practice giving unlawfully, recklessly, or by coercing and harming others. 24. Furthermore, if bodhisattvas have gone forth in the sacred teaching of the Buddhas, they never practice giving in transgression of any śikṣāpadas. 25. Furthermore, bodhisattvas never give improper items to requesters; that is, giving monks leftover, overnight food and drink, or what is mixed and defiled by excrement, urine, nasal mucus, spittle, vomit, pus, or blood, or without informing them or letting them know, like casting away \[unclean\] food when giving gruel and the like; that is, giving food mixed or tainted with onions to those who do not eat onions, giving food mixed or tainted with meat to those who do not eat meat, giving drink mixed or tainted with liquor to those who do not drink liquor—none of such things are given. 26. Furthermore, bodhisattvas never orally transmit any correct Dharma to tīrthikas who seek faults. 27. Nor do they give scriptures copied by them. 28. If one knows that someone is naturally very greedy, seeking scriptures and scrolls to hawk and sell them, one does not give to them. 29. If one knows they wish to keep them secret and hidden, one does not give to them. 30. If they do not seek superior wisdom, one does not give to them. It also says: Regarding all those to whom one does not give as explained above, the bodhisattva cannot bear to say directly, "I will not give to you," but must use skillful means to explain and dismiss them. All the property, utensils, and items kept by bodhisattvas, in order to make pure donations, have first been relinquished to the Buddhas and bodhisattvas of the ten directions. Just like a bhikṣu's rite of pure donation, if on observing the requester the time of giving accords with principle, one should think: "There is not the slightest thing that the Buddhas and bodhisattvas do not give to sentient beings." Knowing this, one takes the item and gives it. If on observing the time of giving it does not accord with the correct principle, one should then recall the rite of pure donation previously made and say: "This item belongs to another; I cannot give it to you." With gentle words one explains and skillfully dismisses them. Furthermore, the Daśabhūmika-vibhāṣā states: although if a newly trained bodhisattva is asked by someone for their head, eyes, and the like and cannot yet give them, they should recite a verse saying: "I have just generated the mind of the Way, / My roots of goodness have not matured; / May I swiftly attain completion, / And later I will surely give them to you." (Examine the treatise text further.) Second, regarding the specific: if one merely examines oneself and has the slightest begrudging thought, one must immediately give; otherwise, one commits an offense. From the esoteric perspective, a bodhisattva should be extremely stingy, meaning that like a life-raft of precepts, not a speck of dust is surrendered, and one still harbors great fear even regarding minor offenses, and so forth. > — English (machine translation) (machine translation) - [Previous: 4.10](https://indike.org/pramana/in.bauddha.taisho.1813.4.10) - [Next: 4.12](https://indike.org/pramana/in.bauddha.taisho.1813.4.12) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1813.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1813~en-mt.4.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1813.4.11](https://indike.org/pramana/in.bauddha.taisho.1813.4.11) · Pramāṇa