[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) › 1.8 # 菩薩戒本疏 1.8 菩薩戒本疏 1.8 - **Language:** Classical Chinese ### [1.8](https://indike.org/pramana/in.bauddha.taisho.1814.1.8) 簡師德者，要具四德方堪為師授菩薩戒：一、同法菩薩，簡異二乘；二、已發大願，簡未發心；三、有智有力，謂於文義能解能持；四、於語表義能授能開，謂言語辯了，說法授人，開心令解。又什法師云：具足五德應當為師：一、堅持淨戒，二、年滿十臘，三、善解律藏，四、妙通禪思，五、慧藏窮玄。又《菩薩地》云：「又諸菩薩不從一切離聽慧者求受菩薩所受淨戒，無淨信者不應從受。謂於如是所受淨戒，初無信解，不能趣入不善思惟，有慳貪者，慳貪弊者，有大欲者，無喜足者，不應從受。毀淨戒者，於諸學處無恭敬者，於戒律儀有慢緩者，不應從受。有忿恨者，多不忍者，於他違犯不堪耐者，不應從受。有嬾惰者，有懈怠者，多分耽着，日夜睡樂，倚樂臥樂，好合徒侶，樂喜談者，不應從受。心散亂者，下至不能搆牛乳頃，善心一緣住修習者，不應從受。有闇昧者，愚癡類者，極劣心者，誹謗菩薩索怛攬藏，及菩薩藏摩怛履迦者，不應從受。」此文意者，遠離不信及六弊障，具足淨信及六度者，方堪為師。然則受授菩薩戒者，具器為資不易，備德為師甚難。若得能所相會，受授兩俱，如法紹隆，覺種扶疏，道樹可得有日期矣。 > Regarding examining the master's virtues, \[the candidate\] must possess four virtues before being qualified to serve as a master who confers the bodhisattva precepts: first, being a fellow-practicing bodhisattva, distinguishing \[them\] from the two vehicles; second, having already generated the great aspiration, distinguishing \[them\] from those who have not yet generated the mind \[of awakening\]; third, possessing wisdom and capacity, which means being able to understand and uphold the text and meaning; fourth, being able to confer and unfold \[the precepts\] according to the meaning expressed in speech, which means having clear speech and eloquence, preaching the Dharma to confer \[the precepts\] upon others, and opening their minds to bring about understanding. Furthermore, Dharma Master \[Kumāra\]jīva said: One who is endowed with five virtues ought to serve as a master: first, firmly upholding the pure precepts; second, having fully completed ten rains retreats; third, being well-versed in the Vinaya-piṭaka; fourth, having wondrous mastery of meditative contemplation; fifth, having plumbed the depths of the treasury of wisdom. Furthermore, the Bodhisattvabhūmi states: 'Moreover, bodhisattvas do not seek to receive the pure precepts received by bodhisattvas from anyone who is devoid of hearing and wisdom, nor should they receive them from one who lacks pure faith. That is to say, toward the pure precepts to be received in this way, one who fundamentally lacks faith and understanding, who cannot enter into them, and who does not reflect properly; one who is stingy and greedy, overwhelmed by stinginess and greed, having great desires, and without contentment—from such a one they should not receive \[the precepts\]. One who violates the pure precepts, who has no respect toward the śikṣāpadas, and who is lax toward the moral discipline of the precepts—from such a one they should not receive \[the precepts\]. One who is resentful, predominantly impatient, and incapable of enduring transgressions by others—from such a one they should not receive \[the precepts\]. One who is indolent, who is slothful, who is predominantly addicted to indulgence, fond of day and night sleep, reclining, and lying down, who enjoys gathering followers, and who delights in frivolous talk—from such a one they should not receive \[the precepts\]. One whose mind is distracted, incapable of cultivating the dwelling of a wholesome mind on a single object even for the milking of a cow—from such a one they should not receive \[the precepts\]. One who is dull-witted, of the foolish class, of an extremely inferior mind, and who slanders the bodhisattva sūtra-piṭaka and the bodhisattva-piṭaka mātṛkā—from such a one they should not receive \[the precepts\].' The import of this passage is that only one who is far removed from lack of faith and the six corrupting obstacles, and endowed with pure faith and the six perfections, is qualified to be a master. Thus, as for those who receive and confer the bodhisattva precepts: it is not easy for a disciple to be an endowed vessel, and it is exceedingly difficult for a master to be fully endowed with virtues. If the conferring and receiving parties encounter each other and both are fully qualified, carrying on and prospering \[the Dharma\] according to the Dharma, the lineage of awakening will flourish, and the tree of the path can be expected \[to bear fruit\] in due time. > — English (machine translation) (machine translation) - [Previous: 1.7](https://indike.org/pramana/in.bauddha.taisho.1814.1.7) - [Next: 1.9](https://indike.org/pramana/in.bauddha.taisho.1814.1.9) - [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.1.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1814.1.8](https://indike.org/pramana/in.bauddha.taisho.1814.1.8) · Pramāṇa