[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) › 5.165 # 梵網經菩薩戒本疏 5.165 梵網經菩薩戒本疏 5.165 - **Language:** Classical Chinese ### [5.165](https://indike.org/pramana/in.bauddha.taisho.1813.5.165) 八、釋文者，文中有二：先明受戒儀式，後「若法師」下明違行結犯。前中有受菩薩戒章，如別說。此文中有三：一、自誓受，二、從師受，三、釋自誓意。前中亦三：一、初受戒時，謂佛在世時無自誓受，故云「滅後」也。「欲以」者，欲願至誠求戒心也。「好心」者，順理淨信菩提之心。此二為戒器，故舉之也。二、「於佛菩薩」下明受戒事，言「於佛菩薩像前」者，謂表如在之想也。志發於裏誠言立誓，弘願自要口陳羯磨，應教相現名為得戒。羯磨文如別說。應教之相有三種：一、心以表相，謂若我心虛妄實不能行諸菩薩所行者，願佛菩薩莫與我戒。若實當與，以自知心實故則知得戒。二、諸方有涼風起，故知得戒也。三、「當七日」下釋得戒緣，先作七日法，謂入淨道場懺悔障戒罪。「好相」者，佛來摩頂等，具如經文。其障重之者，乃至一年，雖過一年，不得好相，終不得戒。此等懺悔儀，亦如別說。「若先受戒」下，明從師受。於中，先標不須好相，二向以故徵嘖云：所受之戒既不二，何因好相有須、不須？下釋云：以是法師從上代來，師師相授，今此戒法展轉傳來，故不須好相。自誓不爾，自誦羯磨，自既無戒，從誰而得？要從佛、菩薩。佛、菩薩處難了知故，要以好相表，方乃得戒，故須相也。三、「是以」下，結。謂但於師生重心受，既便得戒，故不須相也。三、「若千里」下，釋自誓意。若千里內有戒師而輕彼不從受，雖自誓，亦不得戒。釋受戒竟。第二、「若法師」下，明違行結犯。於中五句：一、倚自所解；二、恃外高勢；三、新學來求；四、內起三心；五、不如法答。故結犯也。三心者：一、輕忽前人；二、嫉妬起嫌，故云「惡心」；三、憍慢陵物。於此三中，隨一成犯故也。 > Eighth, explaining the text: In the text there are two parts: first, explaining the ritual for receiving the precepts; later, from "if a Dharma master" onward, explaining the violation of practice and adjudicating the offense. In the former part, there is a chapter on receiving the bodhisattva precepts, as explained elsewhere. In this text there are three parts: 1. Receiving through self-vow; 2. Receiving from a master; 3. Explaining the intent of the self-vow. In the first part there are also three points: 1. The initial time of receiving the precepts: when the Buddha was in the world, there was no receiving through self-vow, hence it says "after the extinction." "Desiring to" refers to the sincere intention of aspiring and wishing to seek the precepts. "A good mind" refers to the mind of pure faith in bodhi that accords with principle. These two serve as the vessel for the precepts; hence they are cited. 2. From "before an image of a Buddha or bodhisattva" onward, the act of receiving the precepts is explained. The phrase "before an image of a Buddha or bodhisattva" signifies the visualization of \[their\] actual presence. The resolve arises from within, making a vow with sincere words; making a great vow on one's own, one verbally recites the karmavācanā; when the sign according with the teaching appears, this is called obtaining the precepts. The karmavācanā text is as explained elsewhere. The signs according with the teaching are of three kinds: 1. The mind acts as the manifest sign, meaning: "If my mind is false and cannot actually practice what the bodhisattvas practice, may the Buddhas and bodhisattvas not grant me the precepts. If I am truly \[capable\], then grant them." Since one knows one's own mind to be genuine, one knows that one has obtained the precepts. 2. A cool breeze arises in the various directions, whereby one knows one has obtained the precepts. 3. From "for seven days" onward, the conditions for obtaining the precepts are explained: first performing the seven-day method, which means entering a pure bodhimaṇḍa to repent offenses obstructing the precepts. "An auspicious sign" means a Buddha coming to rub one's head and so forth, fully as described in the sūtra text. For those whose obstructions are heavy, \[it may take\] up to a year; though a year has passed, if one does not obtain an auspicious sign, in the end one does not obtain the precepts. These rituals of repentance are also as explained elsewhere. From "if having previously received the precepts" onward, receiving from a master is explained. Therein, it first indicates that an auspicious sign is not required. Second, it previously questioned with "for what reason": since the precepts received are not two, why is an auspicious sign required \[in one case\] and not required \[in the other\]? Below, it explains: Because this Dharma master has inherited it from previous generations, master transmitting to master, now this precept-teaching has been transmitted successively; therefore, an auspicious sign is not required. The self-vow is not like this: one recites the karmavācanā oneself; since one does not have the precepts oneself, from whom does one obtain them? One must obtain them from the Buddhas and bodhisattvas. Because the presence of the Buddhas and bodhisattvas is difficult to know, an auspicious sign must be used as a manifestation, and only then does one obtain the precepts; hence a sign is required. Third, from "therefore" onward is the conclusion. That is, if one simply generates a mind of deep respect toward the master and receives them, one immediately obtains the precepts; thus a sign is not required. Third, from "if within a thousand li" onward, the intent of the self-vow is explained. If within a thousand li there is a precept master and one slightingly refuses to receive them from him, even if one takes a self-vow, one does not obtain the precepts. The explanation of receiving the precepts is finished. Second, from "if a Dharma master" onward, the violation of practice and adjudication of the offense are explained. There are five phrases: 1. Relying on one's own understanding; 2. Relying on external lofty influence; 3. A new student coming to seek; 4. Internally generating three minds; 5. Not answering in accordance with the Dharma. Thus the offense is adjudicated. The three minds are: 1. Slighting the person before oneself; 2. Giving rise to resentment out of jealousy, hence called "an evil mind"; 3. Being arrogant and overbearing toward others. Within these three, following any single one constitutes an offense. > — English (machine translation) (machine translation) - [Previous: 5.164](https://indike.org/pramana/in.bauddha.taisho.1813.5.164) - [Next: 5.166](https://indike.org/pramana/in.bauddha.taisho.1813.5.166) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1813.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1813~en-mt.5.165) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1813.5.165](https://indike.org/pramana/in.bauddha.taisho.1813.5.165) · Pramāṇa