[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) › 2.51 # 菩薩戒本疏 2.51 菩薩戒本疏 2.51 - **Language:** Classical Chinese ### [2.51](https://indike.org/pramana/in.bauddha.taisho.1814.2.51) 自下六戒，攝利他善。《論》攝善中云：「於諸學處，正念、正知、正行、正防守」。於六戒中，前二戒辨於他學處正知、防守，後四戒辨於自學處正行、防守，念則通也。於他學處正知防中，初不僻教授者，若僻教授，使人失正道，故制。大小不共，所學異故，七眾同制也。文中「自佛弟子」至「一切善知識」者，舉所教授人也。「應一一教受持大乘經律」中者，教其受持能詮文句。「教解義理」者，教其解知所詮義理。「使發菩提心」者，既知文義，應使發心求解為行。行之元者，發菩提心，故得解之。次應教發心。此中先應略辨發心方軌。《發菩提心經》云：「菩薩云何發菩提心？以何因緣修集菩提？若菩薩親近善知識，供養諸佛，修集善根，志求勝法，心常柔和，遭苦能忍，慈悲淳厚，深心平等，信樂大乘，求佛智慧。若人能具如是十法，乃能發阿耨多羅三藐三菩提心。復有四緣發心修集無上菩提。何謂為四？一者思惟諸佛發菩提心，二者觀身過患發菩提心，三者慈愍眾生發菩提心，四者求最勝果發菩提心。思惟諸佛發菩提心者，思惟十方三世諸佛初發始心具煩惱性，亦如我今終成正覺為無上尊。以此緣故發菩提心。又復思惟三世諸佛發大勇猛，各各能得無上菩提。若此菩提是可得法，我亦應得。緣此事故發菩提心。又復思惟三世諸佛發大明慧，於無明穀建立勝心，積集苦行，皆能自超拔出三界。我亦如是當自拔濟。緣此事故發菩提心。又復思惟：一切諸佛為人中雄，皆度生死煩惱大海，我亦丈夫亦當能度。緣此事故發菩提心。又復思惟：一切諸佛發大精進，捨身命財求一切智，我今亦當隨學諸佛。緣此事故發菩提心。」餘三因緣廣說如彼。為知略相且述一文，自餘廣義諸教備論，若欲發心當依尋之。「發十心」者，《本業經》云：「從不識始凡夫地，值佛菩薩教法中，起一念信便發菩提心。是人爾時住前，名信想菩薩，亦名假名菩薩，亦名名字菩薩。略行十心，所謂信心、進心、念心、慧心、定心、戒心、迴向心、護法心、捨心、願心。」此十心者，發心菩薩所修要行，故須教發起。「金剛心」者，所發十心堅固難壞，故名金剛心。「一一解其次第法用」者，便發心已，教彼令解修行次第先後法用也。「而菩薩」下違之成犯，違機倒說故云「橫教」也。 > The six precepts below gather the wholesome deeds that benefit others. The Treatise says regarding the gathering of wholesome qualities: 'Regarding all śikṣāpadas, samyak-smṛti, saṃprajanya, right practice, and right guarding.' Among the six precepts, the first two precepts distinguish saṃprajanya and guarding regarding others' śikṣāpadas; the latter four precepts distinguish right practice and guarding regarding one's own śikṣāpadas; smṛti, then, pervades them all. Among saṃprajanya and guarding regarding others' śikṣāpadas, the first is not teaching perversely: if one teaches perversely, it causes people to lose the right path; hence it is prohibited. The Great and Lesser \[Vehicles\] do not share it, because what they study is different; the seven assemblies share the prohibition. In the text, from 'their own Buddhist disciples' to 'all kalyāṇamitras': cites the persons to be taught. In 'should teach each one to receive and uphold the Mahāyāna sūtras and vinaya': teaching them to receive and uphold the sentences and phrases that express \[the teaching\]. 'Teach them to understand the meanings and principles': teaching them to understand the meanings and principles that are expressed. 'Cause them to arouse the bodhicitta': having understood the text and meaning, one should cause them to arouse the mind, seeking understanding so as to engage in practice. The origin of practice is arousing the bodhicitta; therefore, having attained understanding, one should next teach them to arouse the mind. Here one should first briefly distinguish the method and model for arousing the mind. The Sūtra on Arousing the Bodhicitta says: 'How does a bodhisattva arouse the bodhicitta? Through what causes and conditions do they cultivate and gather bodhi? If a bodhisattva approaches kalyāṇamitras, makes offerings to all Buddhas, cultivates and gathers wholesome roots, aspires to seek the supreme Dharma, is constantly gentle in mind, is able to endure when encountering suffering, is pure and profound in loving-kindness and compassion, is equal in profound mind, has faith and joy in the Mahāyāna, and seeks the wisdom of the Buddha—if one is able to possess these ten dharmas, one can then arouse the anuttarasamyaksaṃbodhicitta. Furthermore, there are four conditions for arousing the mind and cultivating and gathering unsurpassed bodhi. What are the four? First, contemplating the Buddhas and arousing the bodhicitta; second, observing the faults and afflictions of the body and arousing the bodhicitta; third, having compassion for sentient beings and arousing the bodhicitta; fourth, seeking the most supreme fruit and arousing the bodhicitta. Contemplating the Buddhas and arousing the bodhicitta: contemplating that the Buddhas of the ten directions and three periods of time, when first arousing the initial mind, possessed the nature of defilement just as I do now, yet ultimately accomplished right awakening and became unsurpassed honored ones. Due to this condition, one arouses the bodhicitta. Furthermore, contemplating that the Buddhas of the three periods of time aroused great vigor and each was able to attain unsurpassed bodhi: if this bodhi is an attainable dharma, I also should attain it. Because of this matter, one arouses the bodhicitta. Furthermore, contemplating that the Buddhas of the three periods of time aroused great luminous wisdom, established the supreme mind in the valley of ignorance, accumulated austerities, and were all able to transcend and escape the three realms on their own: I also likewise shall deliver myself. Because of this matter, one arouses the bodhicitta. Furthermore, contemplating: all Buddhas are heroes among humans and have all crossed over the great ocean of birth, death, and defilements; I am also a person of valor and should also be able to cross over. Because of this matter, one arouses the bodhicitta. Furthermore, contemplating: all Buddhas aroused great diligence, giving up their bodies, lives, and wealth to seek all-knowledge; I now should also follow and learn from all Buddhas. Because of this matter, one arouses the bodhicitta.' The remaining three causes and conditions are explained at length as in that text. In order to know the brief characteristics, we temporarily recount one passage; the remaining extensive meanings are fully discussed in various teachings; if one wishes to arouse the mind, one should follow and investigate them. 'Arousing the ten minds': The Benye jing says: 'From the initial ordinary stage of lack of knowledge, encountering the teaching of the Buddhas and bodhisattvas, giving rise to a single thought of faith, one immediately arouses the bodhicitta. This person at that time is before the abodes, named a bodhisattva of faith and conception, also named a nominal bodhisattva, also named a bodhisattva of name only. They briefly practice the ten minds, namely: the mind of faith, the mind of vigor, the mind of mindfulness, the mind of wisdom, the mind of concentration, the mind of precepts, the mind of dedication, the mind of protecting the Dharma, the mind of renunciation, and the mind of vows.' These ten minds are the essential practices cultivated by a bodhisattva who has aroused the mind; therefore, one must teach them to give rise to them. 'Adamantine mind': the ten minds aroused are firm and difficult to destroy; hence they are named the adamantine mind. 'To understand each in its order, method, and application': having aroused the mind, teaching them to understand the order and application of earlier and later in cultivation. From 'but rather the bodhisattva' downward: contravening this constitutes an offense; speaking contrary to capacity and in an inverted manner, hence it says 'perversely teaches.' > — English (machine translation) (machine translation) - [Previous: 2.50](https://indike.org/pramana/in.bauddha.taisho.1814.2.50) - [Next: 2.52](https://indike.org/pramana/in.bauddha.taisho.1814.2.52) - [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.2.51) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1814.2.51](https://indike.org/pramana/in.bauddha.taisho.1814.2.51) · Pramāṇa