[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) › [梵網經古迹記](https://indike.org/pramana/in.bauddha.taisho.1815) › 2.39 # 梵網經古迹記 2.39 梵網經古迹記 2.39 - **Language:** Classical Chinese ### [2.39](https://indike.org/pramana/in.bauddha.taisho.1815.2.39) 述曰：第二、正說分，此有二：初重、後輕。初中有三：總標故、別誦故、結成故。總中有二：舉數制持故、示相勸學故。此初也。《瑜伽》立四，如宗要釋。若《善生經》，依在家眾唯說前六，以麁顯故。依《善戒經》，出家菩薩立有八重，即此十中初四後四，以共不共根本重故。此經本業總立十重，以通攝故。頌曰：「四身三語意亦三，由貪瞋癡四二一，三語由三得究竟，婬瞋邪見亦非情。」十中四以身業為體。《智論》十三云：酒及前三俱身戒故。第四、六、七語業為罪，餘三語隨相為第六、七故。然有業道非他勝處，謂染歌等綺語所攝。此一一重各容貪瞋癡為方便，盜、婬、酤、慳由貪究竟，殺、瞋由瞋，邪見由癡，餘三由三。於他名利由嫉讚毀，瞋究竟故。婬、瞋、邪見或從非情，婬屍未壞是非情類故。餘唯情邊方結重罪，雖盜非情主邊結故。復次頌曰：「皆自於他造，他於他亦然，自於自有五，他於自唯婬。」自於他邊一切應造，他向於他亦容具十，謂教他人向他造故。自於自造傳說有五，殺、婬、慳、瞋及以邪見，謂捨利他自死為罪。律云：弱背自婬面門。《善生經》云：自施不成施，自慳即成慳。於自發憤謗理性等，皆自犯故。他於自造婬有餘無，被賊所污順生愛染亦為犯故。頗有犯罪自亦不作不教他作？有謂隨喜。頗有不發身語意業得犯戒罪？有謂不作所應作等。此等問答廣如宗要持犯門說，已辨傍義應釋本文。如是十重受而不誦，即迷持犯失菩薩行，既非菩薩寧佛種子？我已果滿猶如是誦，況新學者此中意也。 > Commentary: The second part is the main discourse, which has two sections: first the major, and next the minor. Within the first, there are three: the general presentation, the specific recitations, and the conclusion. Within the general, there are two: citing the number to institute their observance, and showing their characteristics to exhort study. This is the first. The Yogācārabhūmi establishes four, as explained in the Zongyao. As for the Upāsakaśīla-sūtra, relying on the householder assembly it only speaks of the first six, because they are gross and prominent. According to the Bodhisattva-śīla-sūtra, for monastic bodhisattvas eight major \[precepts\] are established, which are the first four and the last four of these ten, because they are the common and uncommon fundamental major offenses. This sūtra and the Benye \[jing\] collectively establish ten major \[precepts\], because they subsume all comprehensively. A verse says: > "Four are bodily, three are verbal, and mental are also three; > They arise through greed, anger, and delusion: four, two, and one. > The three verbal through all three reach their culmination; > Lust, anger, and false view may also pertain to the insentient." > Among the ten, four have bodily karma as their substance. The Mahāprajñāpāramitopadeśa, fascicle thirteen, says: intoxicating liquor and the preceding three are all bodily precepts. The fourth, sixth, and seventh take verbal karma as the offense; the remaining three verbal \[actions\] follow the characteristics to constitute the sixth and seventh. However, there are courses of karma that are not defeats, namely, singing with defilement and the like, which are subsumed under frivolous speech. Each of these major \[precepts\] admits of greed, anger, or delusion as its preliminary means: stealing, sexual misconduct, selling liquor, and stinginess reach culmination through greed; killing and anger through anger; false view through delusion; and the remaining three through all three. Praising oneself and disparaging others for the sake of fame and profit arises from jealousy, reaching culmination through anger. Sexual misconduct, anger, and false view may sometimes pertain to the insentient; for sexual intercourse with a corpse that has not yet decomposed belongs to the category of the insentient. The others constitute major offenses only when directed toward sentient beings; even though stealing may involve an insentient object, the offense is constituted with respect to its owner. Furthermore, a verse says: > "All can be committed by oneself against another; > Another against another can also be the same. > Oneself against oneself admits of five; > Another against oneself involves only lust." > All may be committed by oneself toward another; another toward another may also encompass all ten, meaning causing another to commit them against another. That which is committed by oneself against oneself is traditionally said to be five: killing, sexual misconduct, stinginess, anger, and false view; meaning that abandoning the benefit of others and causing one's own death is an offense. The Vinaya says: one with a supple back engaging in sexual misconduct with one's own mouth. The Upāsakaśīla-sūtra says: giving to oneself does not constitute giving; being stingy toward oneself constitutes stinginess. Generating rage against oneself, slandering the nature of reality, and the like, are all offenses committed against oneself. As for another committing against oneself, sexual misconduct has this, while the others do not; for if one is violated by a thief and complies by producing lustful attachment, it also constitutes an offense. Can there be an offense committed where one neither acts oneself nor causes another to act? There is, namely, rejoicing \[in the deed\]. Can there be an offense of violating the precepts incurred without initiating bodily, verbal, or mental karma? There is, namely, not doing what ought to be done, and the like. These questions and answers are explained at length in the chapter on upholding and violating in the Zongyao. Having clarified the incidental points, the primary text should now be explained. If one receives these ten major \[precepts\] without reciting them, one will be deluded regarding upholding and violating and will lose the bodhisattva practice; since one is no longer a bodhisattva, how could one be a seed of the Buddha? Even though I have already perfected the fruit, I still recite them in this way—how much more so should new learners! This is the meaning here. > — English (machine translation) (machine translation) - [Previous: 2.38](https://indike.org/pramana/in.bauddha.taisho.1815.2.38) - [Next: 2.40](https://indike.org/pramana/in.bauddha.taisho.1815.2.40) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1815.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1815~en-mt.2.39) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1815.2.39](https://indike.org/pramana/in.bauddha.taisho.1815.2.39) · Pramāṇa