[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) › 1.9 # 菩薩戒本疏 1.9 菩薩戒本疏 1.9 - **Language:** Classical Chinese ### [1.9](https://indike.org/pramana/in.bauddha.taisho.1814.1.9) 受戒方軌，略有六門：一、顯德勸受，二、對緣優劣，三、七眾總別，四、大小先後，五、正明受法，六、校量顯勝。顯德勸受者，文云：「眾生受佛戒，即入諸佛位，位同大覺已，真是諸佛子。」《本業經》云：「入三寶海，以信為本；住在佛家，以戒為本。始行菩薩，若男若女，初發心出家，欲紹菩薩位者，當先受正法戒。戒者，是一切行功德藏根本，正向佛果道，一切行本。是戒能除一切大惡、七見、六著，正法明鏡。」又云：「佛子！受十無盡戒已，其受者，過度四魔，越三界苦，從生至生，不失此戒，常隨行人，乃至成佛。若過去未來現在一切眾生，不受是菩薩戒者，不名有情。識者，畜生無異，不名為人。常離三寶海，非菩薩，非男非女，非鬼非人，名為畜生，名為邪見，名為外道，不近人情。故知菩薩戒有受法而無捨法，有犯不失，盡未來際。又復法師能於一切國土中教化一人出家受菩薩戒者，此法師其福勝造八萬四千塔，況復二人三人乃至百千福果不可稱量。其師者，夫婦六親得互為師授。其受戒者，入諸佛界菩薩數中，超過三劫生死之苦，是故應受。有而犯者，勝無不犯。有犯名菩薩，無犯名外道。」對緣優劣者，《經》云：「受戒有三種：一者諸佛菩薩現在前，受得真實上品戒。二者諸佛菩薩滅度後，千里內有先受戒菩薩者，請為法師，教授我戒。我先禮足，應如是語：『請大尊者為師，授與我戒。』其弟子得正法戒。是中品戒。三者佛滅度後，千里內無法師之時，應在諸佛菩薩形像前，胡跪合掌，自誓受戒，應如是言『我某甲白十方佛及大地菩薩等，我學一切菩薩戒』者，是下品戒。第二、第三亦如是說。佛子！是三種受戒，過去佛已說、未來佛當說、現在佛今說，過去諸菩薩已學、未來諸菩薩當學、現在諸菩薩今學，是諸佛正法戒。若一切佛、一切菩薩不入此法戒門，得無上道果、虛空平等地者，無有是處。」七眾總別者，三種戒中攝善、攝生道俗相多同，攝律儀戒七眾儀各異。今就律儀辨其總別。受律儀戒方軌有二：一與餘二總受，二與餘二別受。總受方軌七眾無別，並牒三戒而總受故。故一羯磨通彼七眾，至於隨相所持各異，《地持》受法正就此也。若別受者七眾法異，若俗二眾受其五戒，至於隨相又說六重、二十八輕，具如《善生優婆塞經》。道中具足二眾受法，依白羯磨從十眾等。《涅槃經》云：「受世教戒者，白四羯磨然後乃得。」正就此也。下之三眾各隨其法，法同聲聞大小先後者，於中有二：一、先小後大，二、先大後小。若先受小後受大者，前小乘戒為捨為在？又不殺等與聲聞同，為更新得？為即前戒？一云：若迴心時小轉成大，故前小戒不捨而在，而不可名為小乘戒，以迴心故共聲聞戒更不新增。若不共戒，受時新得。二云：迴心新受時，雖不捨前，而由期心異，更增離殺等，如受具足時，更得離殺等。先大後小者，若退大入小，即失大戒，若不退大，隨學小者，不失前大，雖受聲聞戒，不名為小乘人也。正受方法者，依《菩薩地》方軌有八：一、請師，文云：「若諸菩薩欲於如是菩薩所學三種戒藏勤修學者，或是在家，或是出家，先於無上正等菩提發弘願已，當審訪求同法菩薩，已發大願，有智有力，於語表義，能授能開，於如是等功德具足勝菩薩所，先禮雙足，如是請言：『我今欲於善男子所，或長老所，或大德所，乞受菩薩淨戒，唯願須臾不辭勞倦，哀愍聽授。』」二、求力，文云：「既作如是無倒請已，偏袒右肩，恭敬供養十方三世諸佛世尊，已入大地，得大智慧，得大神力諸菩薩眾，現前專念彼諸功德。」三、乞戒。文云：「隨其所有功能因力，生殷淨心，戒小淨心。有智有力勝菩薩所，謙下恭敬，膝輪據地，或蹲跪坐，對佛像前，作如是請：『唯願大德，或言長老，或善男子，哀愍授我菩薩淨戒。』」四、長養淨心。文云：「如是請已，專念一境，長養淨心，我今不久當得無盡無量無上功德藏。即隨思惟如是事已，默然而住。」五、問緣。「爾時有智有力菩薩，於彼能行正行菩薩，以無亂心，若坐若立，而作是言：『汝如是名善男子聽，或法弟聽。汝是菩薩不？』彼應答言：『是。』『發菩提願未？』應答言：『已發。』」六、正受。「自此已後，應作是言：『汝如是名善男子戒法弟，欲於我所，受諸菩薩一切學處，受諸菩薩一切淨戒，謂律儀戒、攝善法戒、饒益有情戒。如是學處，如是淨戒，過去一切菩薩已具，未來一切菩薩當具，普於十方現在一切菩薩今具。於是學處，於是淨戒，過去一切菩薩已學，未來一切菩薩當學，現在一切菩薩今學。汝能受不？』答言：『能受。』授菩薩第二、第三亦如是說。能受菩薩第二、第三亦如是答。能授菩薩作如是問，乃第三授淨戒已。能受菩薩作如是答，乃至第三受淨戒已。」七、啟白請證。廣如彼文。八、禮退。文云：「如是已作受菩薩戒羯磨等事，授受菩薩俱起供養，普於十方無邊際諸世界中諸佛菩薩，頂禮雙足，恭敬而退。」授戒方軌，眾師非一，且依《地持》略述。如是諸說有不同，當尋諸本校量顯勝者，「如是菩薩所受律儀戒，於餘一切所受律儀戒，最勝無上無量無邊大功德藏之所隨逐，第一最上菩提心意樂之所發起，普能對治於一切有情、一切種惡行。一切別解脫律儀，於此菩薩律儀戒，百分不及一，千分不及一，數、計、算、喻、鄔波尼殺曇分亦不及一，攝受一切大功德。」 > The ritual procedures for receiving the precepts comprise six sections in brief: 1. revealing the virtues to encourage reception; 2. the superior and inferior regarding conditions; 3. the collective and distinct among the seven assemblies; 4. the sequence of the Greater and Lesser \[Vehicles\]; 5. directly explaining the ritual of reception; 6. comparison to reveal superiority. Regarding 'revealing the virtues to encourage reception', the text says: 'When sentient beings receive the Buddha-precepts, / they immediately enter the rank of the Buddhas. / Once their rank is equal to the Great Awakened One, / they are truly sons of the Buddhas.' The Benye jing says: 'For entering the ocean of the Three Jewels, faith is the root; for dwelling in the Buddha's household, precepts are the root. Beginning bodhisattvas—whether men or women—who initially generate the aspiration to leave home and wish to succeed to the bodhisattva rank should first receive the precepts of the true Dharma. Precepts are the foundation of the treasury of merits of all practices; directly facing the path of the Buddha-fruit, they are the root of all practices. These precepts are able to eliminate all great evils, the seven views, and the six attachments; they are the bright mirror of the true Dharma.' It also says: 'Buddha-sons! Having received the ten inexhaustible precepts, the recipient transcends the four māras and crosses over the suffering of the three realms. From life to life, they never lose these precepts; they constantly accompany the practitioner until the attainment of buddhahood. If any sentient beings of the past, future, or present do not receive these bodhisattva precepts, they are not named sentient beings. Those with consciousness are no different from beasts and are not named humans. Constantly estranged from the ocean of the Three Jewels, they are not bodhisattvas, not men, not women, not spirits, and not humans; they are named beasts, named false views, and named outsiders; they are lacking in human nature. Hence we know that the bodhisattva precepts have a method for receiving them but no method for relinquishing them; though transgressed, they are not lost, reaching unto the limit of the future. Furthermore, if a Dharma master can teach and convert one person in any land to leave home and receive the bodhisattva precepts, the merit of this Dharma master surpasses that of building eighty-four thousand stupas—how much more so for two people, three people, or up to hundreds and thousands; the fruit of such merit cannot be measured. As for teachers, husband and wife or the six relations may mutually serve as master and transmit \[the precepts\]. The recipients enter into the number of the bodhisattvas of all Buddha-realms, transcending the suffering of birth and death for three kalpas. Therefore, one should receive them. Having them and transgressing is superior to lacking them and not transgressing. One who transgresses is named a bodhisattva; one without transgression is named an outsider.' Regarding 'the superior and inferior regarding conditions', the sūtra says: 'There are three kinds of receiving precepts: First, when Buddhas and bodhisattvas are present before one, receiving them yields the genuine superior-grade precepts. Second, after the nirvāṇa of the Buddhas and bodhisattvas, if within a thousand li there is a bodhisattva who previously received the precepts, one requests them to serve as Dharma master, saying: "Instruct me in the precepts." Having first bowed to their feet, one should speak thus: "I request the great venerable one to serve as master and confer the precepts upon me." That disciple receives the precepts of the true Dharma. These are the middle-grade precepts. Third, after the Buddha's nirvāṇa, when within a thousand li there is no Dharma master, one should kneel before an image of the Buddhas and bodhisattvas with palms joined and take the vows oneself to receive the precepts, speaking thus: "I, so-and-so, declare to the Buddhas of the ten directions, the bodhisattvas of the great grounds, and the rest: I train in all the bodhisattva precepts." These are the lower-grade precepts. The second and third \[times\] are also spoken in this manner. Buddha-sons! These three kinds of receiving precepts have been spoken by past Buddhas, will be spoken by future Buddhas, and are now spoken by present Buddhas; they have been trained in by past bodhisattvas, will be trained in by future bodhisattvas, and are now trained in by present bodhisattvas. They are the true Dharma precepts of all Buddhas. If any Buddha or any bodhisattva does not enter this gateway of the Dharma precepts yet attains the fruit of the unexcelled path and the ground of the equality of space, there is no such possibility.' Regarding 'the collective and distinct among the seven assemblies', among the three kinds of precepts, the features of the precepts that gather wholesome dharmas and the precepts that gather sentient beings are mostly shared between monastics and laypeople, whereas the deportments of the precepts of moral discipline differ among the seven assemblies. Now, based on moral discipline, we distinguish the collective and the distinct. The ritual procedures for receiving the precepts of moral discipline are twofold: first, receiving them collectively together with the other two; second, receiving them distinctly apart from the other two. In the collective procedure of reception, there is no distinction among the seven assemblies, because all three precepts are named and received collectively. Thus, a single karman extends to those seven assemblies, while in their subsequent aspects, what is upheld differs; the ritual of reception in the Bodhisattvabhūmi-dhāraṇī directly refers to this. If received distinctly, the rituals for the seven assemblies differ: if the two lay assemblies receive their five precepts, as for the subsequent aspects, the six major and twenty-eight minor precepts are further explained, fully detailed in the Sujāta-upāsaka-sūtra. The ritual of reception for the two monastic assemblies with full ordination relies on a jñapti-karman from a sangha of ten members, and so forth. The Nirvāṇa-sūtra says: 'Those who receive the precepts of worldly teaching obtain them only after a jñapti-caturtha-karman.' This directly refers to this. The lower three assemblies each follow their respective rituals; their rituals are the same as those of the śrāvakas. Regarding 'the sequence of the Greater and Lesser \[Vehicles\]', herein there are two: 1. first the Lesser and then the Greater; 2. first the Greater and then the Lesser. If one first receives the Lesser and later receives the Greater, are the former Lesser Vehicle precepts relinquished or do they remain? Furthermore, are not killing and the rest, which are shared with the śrāvakas, newly obtained, or are they the former precepts themselves? One says: When the mind turns, the Lesser transforms into the Greater; therefore, the former Lesser precepts are not relinquished and remain, yet they cannot be called Lesser Vehicle precepts; because the mind has turned, the precepts shared with the śrāvakas are not newly increased. As for the unshared precepts, they are newly obtained at the time of reception. A second says: When the mind turns and one newly receives them, although the former are not relinquished, because the aspiration of the mind differs, abstaining from killing and so forth are further augmented, just as when one receives the full ordination, abstaining from killing and so forth are further obtained. As for 'first the Greater and then the Lesser', if one regresses from the Greater and enters the Lesser, one immediately loses the Greater precepts; if one does not regress from the Greater but simply trains in the Lesser in accordance with it, one does not lose the former Greater \[precepts\]; although one receives the śrāvaka precepts, one is not called a Lesser Vehicle person. Regarding 'the actual method of reception', according to the Bodhisattvabhūmi, there are eight ritual steps: 1. Requesting the master. The text says: 'If bodhisattvas wish to train diligently in the three collections of precepts trained in by such bodhisattvas, whether they are householders or renunciants, having first generated the vast vow for anuttarasamyaksaṃbodhi, they should carefully seek out a bodhisattva of shared practice who has already generated the great vow, possesses wisdom and power, and is able to confer and explain the meaning through verbal expression. Before such an exalted bodhisattva endowed with these virtues, they first bow to both feet and make this request: "I now wish to ask to receive the pure bodhisattva precepts from the good son—or elder, or venerable one. I only pray that you will not spare the brief exertion, and will compassionately consent to confer them." ' 2. Seeking empowerment. The text says: 'Having made this unerring request, with the right shoulder bared, one reverently makes offerings to the World-Honoured Buddhas of the ten directions and the three times, and to the assemblies of bodhisattvas who have already entered the great grounds, attained great wisdom, and achieved great supernormal powers, currently focusing one's mindfulness upon their virtues.' 3. Begging for the precepts. The text says: 'In accordance with one's capacity and causal power, generating a profoundly pure mind, not a petty pure mind, before the superior bodhisattva endowed with wisdom and power, with humble reverence, kneeling with knees touching the ground or squatting, facing before the Buddha image, one makes this request: "I only pray that the venerable one—or elder, or good son—will compassionately confer upon me the pure bodhisattva precepts." ' 4. Nurturing the pure mind. The text says: 'Having made this request, focusing the mind on a single object, one nurtures a pure mind: "Before long, I shall obtain the inexhaustible, immeasurable, unexcelled treasury of virtues." Having thus reflected accordingly upon this matter, one remains in silence.' 5. Questioning the conditions. 'At that time, the bodhisattva endowed with wisdom and power, with an undistracted mind, sitting or standing, says to that bodhisattva capable of practicing the correct practice: "Listen, good son—or Dharma brother—of such a name: Are you a bodhisattva or not?" They should answer: "I am." "Have you generated the bodhi-vow or not?" They should answer: "I have already generated it." ' 6. The actual reception. 'From this point onward, one should say: "Listen, good son—or Dharma brother—of such a name: Do you wish to receive from me all the śikṣāpadas of all bodhisattvas, to receive all the pure precepts of all bodhisattvas—namely, the precepts of moral discipline, the precepts that gather wholesome dharmas, and the precepts that benefit sentient beings? Such śikṣāpadas and such pure precepts were possessed by all past bodhisattvas, will be possessed by all future bodhisattvas, and are currently possessed everywhere by all present bodhisattvas of the ten directions. In these śikṣāpadas and these pure precepts, all past bodhisattvas have trained, all future bodhisattvas will train, and all present bodhisattvas now train. Are you able to receive them or not?" The reply is: "I am able to receive them." The conferring bodhisattva speaks likewise a second and third time. The receiving bodhisattva also answers likewise a second and third time. The conferring bodhisattva asks in this manner up to the third conferral of the pure precepts. The receiving bodhisattva answers in this manner up to the third reception of the pure precepts.' 7. Addressing and requesting witness. Detailed as in that text. 8. Bowing and withdrawing. The text says: 'Having thus performed the karman and other matters of receiving the bodhisattva precepts, the conferring and receiving bodhisattvas both rise and make offerings to the Buddhas and bodhisattvas everywhere in the boundless world-realms of the ten directions, prostrate at their feet, and reverently withdraw.' The ritual procedures for conferring the precepts are not singular among various masters; here they are briefly recounted following the Bodhisattvabhūmi-dhāraṇī. There are differences among such explanations, which should be investigated in the various texts. As for 'comparison to reveal superiority': 'The precepts of moral discipline received by such a bodhisattva are, among all other precepts of moral discipline received, accompanied by the most superior, unexcelled, immeasurable, and boundless great treasury of virtues, brought forth by the primary and supreme resolve of bodhicitta, and universally capable of counteracting all kinds of evil conduct toward all sentient beings. All prātimokṣa disciplines, compared to these bodhisattva precepts of moral discipline, do not equal a hundredth part, do not equal a thousandth part, nor do they equal a part reckoned by number, calculation, counting, simile, or upaniṣad; they encompass all great virtues.' > — English (machine translation) (machine translation) - [Previous: 1.8](https://indike.org/pramana/in.bauddha.taisho.1814.1.8) - [Next: 1.10](https://indike.org/pramana/in.bauddha.taisho.1814.1.10) - [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.1.9) — English, machine translation ## Linked texts (5) - [大般涅槃經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahaparinirvana-mahayana*zh-t375.11.9) — Classical Chinese - [勸發菩提心集](https://indike.org/pramana/in.bauddha.taisho.1862.2.26) — Classical Chinese - [Bodhisattvaprātimokṣasūtra](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.bodhisattvapratimoksasutra.2) — Sanskrit - [སེམས་བསྐྱེད་པ་དང་སྡོམ་པའི་ཆོ་གའི་རིམ་པ](https://indike.org/pramana/in.bauddha.sanskrit.marga.atisa.cittotpadasamvaravidhikrama*bo.4) — Classical Tibetan - [བྱང་ཆུབ་སེམས་དཔའི་སྡོམ་པའི་ཆོ་ག](https://indike.org/pramana/in.bauddha.sanskrit.marga.bodhisattvasamvaravidhi*bo.1) — Classical Tibetan --- Source: [https://indike.org/pramana/in.bauddha.taisho.1814.1.9](https://indike.org/pramana/in.bauddha.taisho.1814.1.9) · Pramāṇa