[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) › 2.138 # 菩薩戒本疏 2.138 菩薩戒本疏 2.138 - **Language:** Classical Chinese ### [2.138](https://indike.org/pramana/in.bauddha.taisho.1814.2.138) 有器堪受皆應為授。若以瞋嫌簡擇，便乖㢡導之義，故制令不簡。菩薩有求受者悉不得乖，以本誓兼濟故。聲聞許而中悔是犯，若本不許不犯。七眾同學，經許夫婦互為師故。文中「與人受戒時不得簡擇」乃至「盡得受戒」者，舉十七類悉許受戒。文中不簡在家出家沙彌具足，唯言「得受」。若准下文，教服異俗應通出家。然受法有二，若准律法自四受者，應須簡擇無根等類。若依三歸三聚總受，文既不簡理應通受。准半擇等許受五戒而遮近事性，此中亦應許受具足而遮比丘等性。文無別簡，以義准的，諸有智者當更尋教。「應教身所著袈裟」下，明毀俗好以應道服。言「壞色」者，壞彼大色成不正色。「與道相應」者，毀俗好故應道服也。「皆染使青黃赤黑紫色」者，小乘五部異見故服各一色，菩薩於五無所偏執故通服五色。此言青等五者，皆取壞成青等，非是大色青等。「乃至臥具盡以壞色」者，非但三衣壞色，一切衣服乃至臥具亦同三衣皆使壞色。「身所著衣」乃至「與其國土」下，衣服色異者，令色異俗也。「與俗服有異」者，作之方法亦令異俗。既言比丘不應通俗，舊說道俗皆須壞色者，非也。「若欲受戒時」下，簡除重障以成淨器。「七逆」者，障之重也。若現身作則不能成納戒之器，設作法受終無剋獲，故須簡別。十三難中簡取五逆，并加害師為七逆也。其七名者：一、出佛身血；二、殺父；三、殺母；四、殺和上；五、殺阿闍梨；六、破羯磨轉法輪僧；七、殺聖人。破羯磨法輪僧者。一解：唯破法輪僧是逆，若破羯磨僧非逆。破羯磨僧時不欲諍作，起異見故。然破法輪時羯磨壞，故云破羯磨轉法輪僧論。一解：破法輪僧一向是逆，若破羯磨應當分別。若起法想破，是則非逆。若以非法想破，於聲聞非逆，於菩薩是逆。如害二師及有學聖，於聲聞非逆，於菩薩為逆。此亦應爾。殺聖人者，通取學無學，不同五逆中唯取害無學。菩薩聲聞相對分別是難非難，應作四句：一、於聲聞是難非菩薩者，謂十三中除五逆餘八。二、於菩薩是難非聲聞者，謂七逆中殺學聖人破羯磨僧。若害二師難非是逆，八邊罪故。於彼聲聞亦是難攝。殺學聖人者，曾受戒者八邊罪難，未曾受者則非難也。三、於二俱是難者，謂五逆也。俱非難者，除上事也。「若具七遮即身不得戒」者，則上七逆能遮戒故，名之為遮。具有兩義：一、具緣成業故名為具，簡彼闕緣不具之逆；二、於一身中容具七逆，謂曾受具大比丘者，於一身中容具七故。若未曾受，除害二師及破僧逆。問：若就後義，不具七逆亦應得受？答：不也。具就極多，說具七遮現不得戒，非謂犯一一逆不成遮障。若不爾者，佛滅度後不須更問言，無破僧、出佛血故。「出家人法不向國王禮拜」乃至「鬼神不禮」者，示彼道尊。言出家者，簡彼在家。在家菩薩既隨俗儀，雖禮所尊亦無所犯。「鬼神」者，為求福故禮世間鬼，若受戒人雖俗不聽。若審知彼權現鬼神、在俗菩薩，禮亦無犯。「但解師語」下，并違之成犯。 > If someone is a vessel capable of receiving \[the precepts\], one should confer them. If one selects and discriminates out of anger or dislike, that goes against the principle of guiding others; therefore, it is instituted that one must not discriminate. When there is someone who seeks to receive them, a bodhisattva must not turn them away at all, because their fundamental vow is to universally liberate \[all beings\]. For a śrāvaka, to consent and then regret halfway through is an offense, but if one did not consent initially, it is not an offense. The seven assemblies study together, because the sūtras allow husband and wife to be teachers to each other. In the text, from "when conferring precepts upon someone, one must not select and discriminate" down to "they all are able to receive the precepts," seventeen categories are enumerated as all being permitted to receive the precepts. In the text, it does not distinguish between householder and renunciant, śrāmaṇera or fully ordained, only stating "are able to receive." If according to the subsequent text, teaching that robes should differ from worldly ones, it should extend to renunciants. However, there are two modes of receiving: if according to the Vinaya rules coming from the four modes of reception, one must exclude categories like the rootless and the like; if relying on the comprehensive reception through the three refuges and three collections, since the text does not exclude them, in principle they should universally receive. By analogy with paṇḍakas and the like being allowed to receive the five precepts while barred from the nature of an upāsaka, here too they should be allowed to receive the full \[bodhisattva precepts\] while being barred from the nature of a bhikṣu and so forth. Since the text makes no specific exclusion, drawing an inference in principle, the wise should further investigate the teachings. From "should teach that the kāṣāya worn on the body" downward, it explains ruining worldly elegance to correspond to the robes of the Path. "Ruined color" means destroying those primary colors to make an improper color. "Corresponding to the Path" means that by ruining worldly elegance, they correspond to the robes of the Path. "All dyed blue-green, yellow, red, black, or purple" means: because of differing views among the five schools of the Hīnayāna, their robes each took one color; since a bodhisattva has no biased attachment among the five, they generally wear the five colors. These five colors mentioned—blue-green and so forth—are all taken from ruined colors made into blue-green and so forth, not the primary colors of blue-green and so on. "Down to bedding, all in ruined color" means: not only the three robes are of ruined color, but all clothing down to bedding are likewise, together with the three robes, made of ruined color. From "the clothing worn on the body" down to "with their country," the robes' color being different means making the color differ from worldly ones. "Having a difference from worldly clothing" means the method of making them also makes them differ from worldly ones. Since it states bhikṣus, it should not apply to the worldly; the old view that both renunciants and worldly people must have ruined colors is incorrect. From "when about to receive the precepts" downward, it eliminates heavy obstacles to complete a pure vessel. "Seven ānantarya sins" are the gravity of obstacles. If committed in one's present body, one cannot become a vessel receptive of the precepts; even if the ritual is performed to receive them, ultimately there will be no attainment, hence they must be screened out. From among the thirteen impediments, the five ānantarya sins are selected, and adding the killing of the two teachers, they constitute the seven ānantarya sins. Their seven names are: first, shedding the blood of a Buddha; second, killing one's father; third, killing one's mother; fourth, killing one's upādhyāya; fifth, killing one's ācārya; sixth, disrupting a karman and a monastic community that turns the wheel of Dharma; seventh, killing an ārya. Regarding disrupting a karman and a monastic community that turns the wheel: one explanation is that only disrupting a community that turns the wheel of Dharma is an ānantarya sin, while disrupting a karman community is not an ānantarya sin. When disrupting a karman community, one does not wish to quarrel, but gives rise to differing views; however, when the wheel of Dharma is disrupted, the karman is broken, hence it is spoken of as disrupting a karman and a monastic community that turns the wheel of Dharma. Another explanation is: disrupting a community that turns the wheel of Dharma is categorically an ānantarya sin, but disrupting a karman should be distinguished: if one disrupts it with the thought of Dharma, it is not an ānantarya sin; if one disrupts it with the thought of non-Dharma, for a śrāvaka it is not an ānantarya sin, but for a bodhisattva it is an ānantarya sin. Just as harming the two teachers and a trainee ārya is not an ānantarya sin for a śrāvaka, but is an ānantarya sin for a bodhisattva, this also should be like that. "Killing an ārya" universally includes trainees and non-trainees, unlike in the five ānantarya sins where it only includes killing non-trainees. Distinguishing between bodhisattvas and śrāvakas regarding whether it is an impediment or not an impediment, one should formulate four propositions: 1. That which is an impediment for a śrāvaka but not for a bodhisattva refers to the remaining eight among the thirteen after excluding the five ānantarya sins. 2. That which is an impediment for a bodhisattva but not for a śrāvaka refers to killing a trainee ārya and disrupting a karman community among the seven ānantarya sins. If harming the two teachers is an impediment, it is not an ānantarya sin, because it belongs to the eight borderline offenses; for that śrāvaka it is also subsumed under impediments. As for killing a trainee ārya, for one who has previously received the precepts it is an impediment of the eight borderline offenses, but for one who has never received them, it is not an impediment. 3. That which is an impediment for both refers to the five ānantarya sins. That which is an impediment for neither excludes the above matters. "If one possesses the seven impediments, then in the present body one does not obtain the precepts": because the above seven ānantarya sins can obstruct the precepts, they are called impediments. "Possessing" has two meanings: first, possessing the conditions and completing the karma, hence called "possessing," distinguishing them from ānantarya sins lacking conditions and incomplete; second, within a single body it is possible to possess all seven ānantarya sins, meaning that a great bhikṣu who has previously received the full ordination is able to possess all seven within a single body. If one has never received it, one excludes harming the two teachers and the ānantarya sin of disrupting the Saṃgha. Question: If based on the latter meaning, one who does not possess all seven ānantarya sins should also be able to receive them? Answer: No. "Possessing" refers to the maximum case, saying that one who possesses the seven impediments does not obtain the precepts in the present body, not that committing each single ānantarya sin fails to constitute an obstacle. If this were not so, after the Buddha's parinirvāṇa there would be no need to ask further, because there would be no disrupting the Saṃgha or shedding a Buddha's blood. From "the rule for renunciants: not bowing down to kings" down to "not paying homage to ghosts and spirits," this shows the nobility of that Path. Saying "renunciants" excludes householders. Since householder bodhisattvas follow worldly customs, though they bow to those who are venerated, there is no offense. "Ghosts and spirits" means: paying homage to worldly ghosts to seek blessings; for one who has received the precepts, even if worldly, it is not permitted. If one accurately knows them to be provisional manifestations of ghosts and spirits or householder bodhisattvas, paying homage also incurs no offense. From "only understanding the teacher's words" downward, violating these constitutes an offense. > — English (machine translation) (machine translation) - [Previous: 2.137](https://indike.org/pramana/in.bauddha.taisho.1814.2.137) - [Next: 2.139](https://indike.org/pramana/in.bauddha.taisho.1814.2.139) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1814.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1814~en-mt.2.138) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1814.2.138](https://indike.org/pramana/in.bauddha.taisho.1814.2.138) · Pramāṇa