[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) › [菩薩戒本疏](https://indike.org/pramana/in.bauddha.taisho.1814) › 1.29 # 菩薩戒本疏 1.29 菩薩戒本疏 1.29 - **Language:** Classical Chinese ### [1.29](https://indike.org/pramana/in.bauddha.taisho.1814.1.29) 讚戒勸受中，初一行讚戒德，後五行半勸信受。讚中「如明日」者，喻律儀戒，能破闇惡猶日光故。「如明月」者，喻攝生戒，大悲攝物同月愛故。「如瓔珞珠」者，喻攝善戒，莊嚴法身如寶珠故。「成正覺」者，由三種戒成三佛果，謂律儀戒成斷德法身，攝善法戒成智德應身，攝眾生戒成恩德化身。勸受中，初二頌一句就戒教勸誦持，後三頌一句就戒行勸攝受。初中復二：初一頌二句勸受持，次三句勸諦聽。次戒行中復二：初二頌三句勸信攝，後二句勸敬聽。「常作如是信，戒品已具足」者，謂心常作如上二信，即能堪任為受器，故云戒品已具足也。「一切有心者，皆應攝佛戒」者，謂一切眾生有成佛信心，皆應攝受諸佛戒也。「即入諸佛位」者，依《占察經》佛位有四：「一者信滿法故作佛，謂依種姓地決定信諸法不生不滅，清淨平等無可願求故。二者解滿法故作佛，所謂依解行地深解法性，知如來業無造無作，於生死涅槃不起二想，心無所悕故。三者證滿法故作佛，所謂依淨心地以得無分別寂靜法智及不思議自然之業，無求想故。四者一切功德行滿足故作佛。所謂依究竟菩薩地，能除一切障，無明夢盡故。」今受菩薩戒者，必須具信，故得入初信滿佛位者，言入佛位，恐謂已成佛，故云：「位同大覺已，真是諸佛子。」勸信序訖。 > In \[the verses\] praising the precepts and urging \[their\] reception, the first verse praises the virtue of the precepts, and the subsequent five and a half verses urge faithful reception. In the praise, "like the bright sun" is a metaphor for the precepts of moral restraint (saṃvara-śīla), because, like sunlight, they can shatter the darkness of evil. "Like the bright moon" is a metaphor for the precepts of gathering sentient beings (sattvārthakriyā-śīla), because the great compassion gathering beings is like the moon's love. "Like a necklace of jewels" is a metaphor for the precepts of gathering wholesome qualities (kuśaladharmasaṃgrāhaka-śīla), because they adorn the dharmakāya like precious gems. Regarding "attain right awakening": by means of the three kinds of precepts, the three Buddha-fruits are attained—namely, the precepts of moral restraint accomplish the dharmakāya of the virtue of abandonment; the precepts of gathering wholesome dharmas accomplish the saṃbhogakāya of the virtue of wisdom; and the precepts of gathering sentient beings accomplish the nirmāṇakāya of the virtue of benevolence. In the urging of reception, the first two gāthās and one line urge recitation and upholding based on the teaching of the precepts; the subsequent three gāthās and one line urge gathering and reception based on the practice of the precepts. In the first part, there are again two sections: the first gāthā and two lines urge reception and upholding; the next three lines urge attentive listening. In the subsequent part on the practice of the precepts, there are also two sections: the first two gāthās and three lines urge faithful gathering; the last two lines urge reverent listening. Regarding "If you constantly maintain such faith, the category of precepts is already complete": this means that if the mind constantly maintains the above two types of faith, one is then capable of serving as a vessel of reception; hence it says "the category of precepts is already complete." Regarding "All those endowed with a mind should gather in the Buddha's precepts": this means that all sentient beings who possess faith in becoming Buddhas should gather and receive the precepts of all Buddhas. Regarding "They immediately enter the rank of all Buddhas": according to the Zhancha jing, there are four Buddha-ranks: "First is becoming a Buddha through the fulfillment of faith, which means that based on the gotra stage, one firmly believes that all dharmas are neither arising nor perishing, pure and equal, with nothing to be sought. Second is becoming a Buddha through the fulfillment of understanding, which means that based on the stage of understanding and practice (adhimukticaryā-bhūmi), one deeply understands the dharma-nature, knows that the Tathāgata's deeds involve neither making nor doing, does not give rise to dualistic conceptions of saṃsāra and nirvāṇa, and has no desires in mind. Third is becoming a Buddha through the fulfillment of realization, which means that based on the pure mind stage, one has attained the non-conceptual, tranquil wisdom of dharmas and the inconceivable, spontaneous deeds, having no conception of seeking. Fourth is becoming a Buddha through the complete fulfillment of all meritorious practices, which means that based on the ultimate bodhisattva stage, one can eliminate all obstacles, the dream of ignorance being completely exhausted." Now, those who receive the bodhisattva precepts must be endowed with faith, and therefore they enter the first Buddha-rank of the fulfillment of faith. Fearing that speaking of "entering the Buddha-rank" might imply that one has already become a Buddha, it says: "Once one's rank is identical to the Great Awakened One, one is truly a child of all Buddhas." The preface urging faith ends here. > — English (machine translation) (machine translation) - [Previous: 1.28](https://indike.org/pramana/in.bauddha.taisho.1814.1.28) - [Next: 1.30](https://indike.org/pramana/in.bauddha.taisho.1814.1.30) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1814.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1814~en-mt.1.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1814.1.29](https://indike.org/pramana/in.bauddha.taisho.1814.1.29) · Pramāṇa