[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) › 2.6 # 菩薩戒本疏 2.6 菩薩戒本疏 2.6 - **Language:** Classical Chinese ### [2.6](https://indike.org/pramana/in.bauddha.taisho.1814.2.6) 即《論》所說：「如是時時於諸尊長精勤修習合掌、起迎、問訊、體拜、恭敬之業，即於尊長勤修敬事。」夫欲攝善，必憑勝緣。若傲於所尊，即妨於進善，故制令敬事。具緣成犯，理應備論。然既非性罪，未必皆具五緣，故輕垢中犯緣存略。然五緣中，事、想、欲樂、方便究竟，雖非性罪業道，必應具有第四煩惱。若染犯亦有，不染犯中不必有也。結犯輕重者，故心染犯皆重，不故不染皆輕。諸戒皆爾，不復更論學處同異者，大小俱制。然聲聞離過門中制，菩薩攝善門中制，七眾同犯。在家二十八輕戒中第五戒云：「若優婆塞受持戒已，若見比丘、比丘尼、長老先宿諸優婆塞等，不起承迎禮拜問訊，是優婆塞得失意罪，不起墮落不淨有作」文中諸戒皆三，謂摽人、序事、結罪。就序事中諸戒差降，此戒有三：一、勸受戒，二、明應敬，三、明違之成犯。初勸受中凡舉三位，初、二唯為俗，第三通道俗。出家菩薩亦有容作僧統等，故立僧統等。雖經所遮必不獲己，事容有故。恐在高位縱誕行非，故制受法令不憍奢。若能受而順行，則神佛喜護，近有安身遠能隆法，故勸令受。戒雖先受，臨事應更受之，為欲敬事故。「既得」已下明應敬也。「孝順心」者，於彼教訓從而不敢違也。「恭敬心」者，於彼德行崇而不敢慢也。「上座」者，於上無人為上座。「和尚」，此音訛也。若正應云「鄔波陀耶」，此又云「親教」，即所從受戒者也。「阿闍梨」者，若正應云「阿遮梨耶」，此云「軌範」。此有五種：一、剃髮；二、出家；三、教授；四、羯磨；五、依止。「大同學同見同行」者，謂同學等中年歲先者也。又同學大法、同習大見、同修大行者也。違之成犯中，「反生憍心慢心癡心」者，不孝順故憍，不恭敬故慢，不知應敬之處即是癡心也。「以自賣身」下引況重誡，尚應捨身況復不禮敬耶？四十四中第三戒云：「若諸菩薩安住菩薩淨戒律儀，見諸耆長有德可敬同法者來，憍慢所制懷嫌恨心、懷恚惱心，不起承迎不推勝座。若有他來語言談論，慶慰請問，憍慢所制，懷嫌恨心，懷恚惱心，不稱正理，發言酬對。是名有犯有所違越，是染違犯。非憍慢制，無嫌恨心，無恚惱心，但由嬾惰、懈怠、妄念、無記之心。是名有犯有所違越，非染違犯。無違犯者：謂遭重病；或心狂亂；或自睡眠，他生覺想，而來親附語言談論，慶慰請問；或自為他宣說說法，論義決擇；或復與餘談論慶慰；或他說法，論義決擇，屬耳而聽；或有違犯說正法者，為欲將護法者心；或欲方便調彼伏彼，出不善處，安立善處；或護僧制，或為將護多有情心而不酬對，皆無違犯。」 > This is what the treatise states: 'Likewise, constantly toward venerable elders, they diligently cultivate the acts of joining palms, rising to greet, inquiring, prostrating, and respecting; that is, diligently cultivating respectful service toward venerable elders.' Now, wishing to embrace good necessarily relies on superior conditions. If one is haughty toward those who should be honored, that obstructs advancement in goodness; therefore, it is instituted that they must respectfully serve them. The complete conditions for constituting an offense ought by reason to be fully discussed. However, since it is not an offense by nature (prakṛti-sāvadya), it does not necessarily possess all five conditions; hence, in the duṣkṛta \[offenses\], the conditions of the offense are stated briefly. Yet among the five conditions—matter, perception, desire, and skillful means to completion—although it is not a path of unwholesome karma by nature, it must definitely possess the fourth, defilement. If it is an afflicted offense, it is present; in an unafflicted offense, it is not necessarily present. Regarding the gravity of the offense: those committed intentionally with defilement are all grave; those unintentional and unafflicted are all minor. All precepts are like this, so it will not be discussed again. Regarding the identity and difference of the śikṣāpadas: both the great and small \[vehicles\] institute it. However, the śrāvaka institutes it under the portal of abandoning faults, while the bodhisattva institutes it under the portal of embracing good; the seven assemblies are equally subject to the offense. The fifth precept among the twenty-eight minor precepts of the householder states: 'If an upāsaka, having received and maintained the precepts, sees a bhikṣu, bhikṣuṇī, elder, or long-standing upāsaka and the like, and does not rise to welcome them, prostrate, and inquire after them, this upāsaka commits an offense of negligence, not rising, falling, being impure, and committing a transgression.' In the text, all precepts have three parts: designating the person, narrating the matter, and concluding the offense. Within narrating the matter, the various precepts differ; this precept has three: first, exhorting the reception of precepts; second, clarifying that one should show respect; third, clarifying that violating it constitutes an offense. In the initial exhortation to receive \[precepts\], three ranks are generally cited: the first and second are only for the laity, and the third applies to both laity and renunciants. Renunciant bodhisattvas may also happen to serve as monastic superintendents and the like; hence monastic superintendents and the like are established. Although prohibited by sūtras, it is unavoidable when circumstances allow for it. Fearing that in high positions they might indulge in unbridled behavior, the Dharma of receiving \[precepts\] is instituted to prevent arrogance and luxury. If they can receive and comply with it, deities and Buddhas will rejoice and protect them, which immediately preserves their person and ultimately can cause the Dharma to flourish; therefore, they are exhorted to receive them. Although previously received, when facing the occasion they should receive them again, for the purpose of respectfully serving. From 'Having already received' downward clarifies that one should show respect. 'A filial mind' means following their instructions and teachings without daring to disobey. 'A respectful mind' means venerating their virtuous conduct without daring to be slighting. 'A senior elder (thera)' means one above whom there is no person; this is a senior elder. 'Heshang' is a phonetic corruption; correctly it should be said as 'upādhyāya,' which also translates as 'intimate teacher,' meaning the one from whom one received the precepts. 'Ācārya,' correctly spoken, should be 'ācārya,' which translates as 'model.' There are five kinds of these: first, of tonsure; second, of going forth; third, of instruction; fourth, of the karman; fifth, of reliance. 'Great fellow students, those of identical view, and those of identical practice' refers to those who are senior in years among fellow students and the like; furthermore, it means those who study the same great Dharma, practice the same great view, and cultivate the same great practice. In violating it to constitute an offense, 'On the contrary gives rise to an arrogant mind, conceited mind, or ignorant mind': because of not being filial, one is arrogant; because of not being respectful, one is conceited; not knowing where respect is due is an ignorant mind. From 'even selling one's own body' downward, a comparison is cited as a grave admonition: if one should even give up one's body, how much more should one not fail to bow and show respect? The third precept among the forty-four states: 'If a bodhisattva, abiding in the bodhisattva's pure moral discipline, sees elders of virtue who are venerable fellow practitioners approaching, and being constrained by pride and conceit harbors a mind of resentment, harbors a mind of wrath, and does not rise to welcome them or yield a superior seat; or if someone else comes to speak, converse, congratulate, comfort, or inquire, and being constrained by pride and conceit, harbors a mind of resentment, harbors a mind of wrath, and does not respond in speech in accordance with right reason: this is called an offense, a transgression, an afflicted offense. If not constrained by pride and conceit, free from a mind of resentment, and free from a mind of wrath, but merely due to laziness, indolence, forgetfulness, or an indeterminate mind: this is called an offense, a transgression, a non-afflicted offense. There is no offense: if suffering from serious illness; or with a deranged mind; or sleeping oneself, while the other conceives the thought that one is awake and comes close to speak, converse, congratulate, comfort, or inquire; or expounding the Dharma, debating, and discerning doctrines oneself for others; or conversing and congratulating with others; or listening attentively while another explains the Dharma, debates, and discerns doctrines; or toward one who violates and speaks \[improperly of\] the true Dharma, wishing to preserve and protect the mind of the Dharma-speaker; or wishing to skillfully tame and subdue them, causing them to leave unwholesome states and be established in wholesome states; or protecting monastic regulations; or not responding in order to preserve and protect the minds of many sentient beings—in all these there is no offense.' > — English (machine translation) (machine translation) - [Previous: 2.5](https://indike.org/pramana/in.bauddha.taisho.1814.2.5) - [Next: 2.7](https://indike.org/pramana/in.bauddha.taisho.1814.2.7) - [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.2.6) — English, machine translation ## Linked texts (1) - [瑜伽師地論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.yogacarabhumi*zh-xuanzang.41.7) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1814.2.6](https://indike.org/pramana/in.bauddha.taisho.1814.2.6) · Pramāṇa