[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) › [成唯識論述記](https://indike.org/pramana/in.bauddha.taisho.1830) › 10.81 # 成唯識論述記 10.81 成唯識論述記 10.81 - **Language:** Classical Chinese ### [10.81](https://indike.org/pramana/in.bauddha.taisho.1830.10.81) 述曰：《對法》亦以三業同此。四十云：律儀戒以七眾別解脫戒，在家、出家戒為體，即唯二業。攝善法戒者，謂諸菩薩受律儀後，一切為大菩提，由身、語、意積集諸善為體，即通三業。饒益有情戒略有十一種，如彼廣解，亦通三業。此中總論故，以三業為性，以受時、學時三業為性故。然菩薩戒自息惡戒，是何戒攝？今欲為前別故，所以且說七眾，其實菩薩戒，亦得是律儀戒。菩薩戒有意業，此中論色為律儀體，所以不說。攝善戒寬故，即令入攝善戒中故，論實亦得。若爾，菩薩戒有支、無支，如色法不？如《別抄》會。《文殊所問經》菩薩有五篇戒，是出世間戒，若心分別男、女、非男女等，是波羅夷。以三業乃至於樹葉欲取，犯僧伽婆尸沙。若剔毛剪爪如初月，犯偷蘭遮。如是廣說。然菩薩地四波羅夷復與此別，如第四十、四十一、四十二半，廣以九門解之。 > The Commentary states: The Abhidharmasamuccaya also takes the three karmas, identical to this. Fascicle Forty says: The discipline of restraint takes the prātimokṣa vows of the seven assemblies, the household and monastic vows, as its substance, which is exclusively two karmas. As for the discipline of collecting wholesome dharmas, after receiving the restraint, bodhisattvas take the accumulation of all wholesomeness through body, speech, and mind for the sake of great awakening as its substance, which thus extends to all three karmas. The discipline of benefiting sentient beings has roughly eleven types, as extensively explained there, and also extends to all three karmas. Here it is discussed in general; therefore it takes the three karmas as its nature, because it takes the three karmas at the time of receiving and at the time of training as its nature. However, into which discipline is the bodhisattva's own discipline of ceasing evil subsumed? Now, in order to distinguish it from the previous, the seven assemblies are provisionally spoken of; in reality, the bodhisattva discipline may also be the discipline of restraint. The bodhisattva discipline has mental karma, but here form is discussed as the substance of restraint, which is why it is not mentioned. Because the discipline of collecting wholesomeness is broad, it is caused to enter into the discipline of collecting wholesomeness; therefore, in truth it is also admissible. If so, does the bodhisattva discipline possess limbs or lack limbs like material dharmas? This is harmonized as in the Separate Notes. The Mañjuśrīparipṛcchā-sūtra states that the bodhisattva has five classes of precepts, which are supramundane precepts: if the mind discriminates men, women, non-men, non-women, etc., it is a pārājika; if through the three karmas up to wishing to take a tree leaf, one commits a saṃghāvaśeṣa; if one trims hair or cuts nails like a crescent moon, one commits a sthūlātyaya; and so forth extensively. Yet the four pārājikas of the Bodhisattvabhūmi are different from this again, as fascicles forty, forty-one, and half of forty-two explain extensively through nine gates. > — English (machine translation) (machine translation) - [Previous: 10.80](https://indike.org/pramana/in.bauddha.taisho.1830.10.80) - [Next: 10.82](https://indike.org/pramana/in.bauddha.taisho.1830.10.82) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1830.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1830~en-mt.10.81) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1830.10.81](https://indike.org/pramana/in.bauddha.taisho.1830.10.81) · Pramāṇa