[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) › [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861) › 3.24.2 # 大乘法苑義林章 3.24.2 大乘法苑義林章 3.24.2 - **Language:** Classical Chinese ### [3.24.2](https://indike.org/pramana/in.bauddha.taisho.1861.3.24.2) 故《俱舍論》說十種得戒已云「如是所得別解脫戒，非必定依表業而發，何況從他？ 」即許除苾芻戒，餘一切戒自受亦從他。 故《瑜伽》「問：若除苾芻律儀，所餘律儀有自然受。 何因緣故復從他受？ 答？ 由有二種遠離惡戒受隨護支，所謂慚、愧。 若於他處及於自處，現行罪時深生羞恥，如是於離惡戒受隨護支乃能具受，故從他受。 」此中意說：由有慚故，於自處現行罪時深生羞恥； 由有愧故，於他處現行罪時深生羞恥。 或由慚故，於他自處作罪之時，顧身生羞崇重賢善； 或由愧故，於他自處作罪之時，顧世生羞輕拒暴惡。 故愧現前非必有慚，必有慚者必定有愧，是故慚法最為強勝。 若有如自所受而深護持，當知所生福德等無差別。 由慚顧自必愧顧他，有愧顧他未必顧自慚起，雖護世名，不顧己故。 此說出家五眾之戒。 近事、近住及菩薩戒，皆通二受。 不同餘宗，其近住戒必從師受。 故〈菩薩地〉第四十云「若有欲於三種戒藏勤修學者，若在家、出家，先於無上菩提發弘願已，當審訪求同法菩薩，已發大願有智有力，於語表義能授、能開。 於如是等功德具足勝菩薩所，先禮雙足，乃至廣說受戒五相。 」第四十一云「若不會遇具足功德補特伽羅，爾時應對如來像前，自受菩薩淨律儀。 」四十又云「若雖聰慧，於戒無信解、不善思惟、有慳貪者，大欲無足，毀戒慢緩，忿恨不忍，不耐他犯，嬾墮懈怠多耽倚臥，好合徒侶樂談喜話，心多散亂。 下至不能搆牛乳頃，善心一緣住修習者，暗昧愚癡、劣心誹謗菩薩藏者，不應從受。 是名菩薩戒師之緣。 」《瓔珞經》云「若千里內無戒師時方得自受者，令尊重戒，千里尋師，非要定爾。 」如一女人身不自在，或貧病身欲受菩薩戒，豈要千里？ 故知但是一相之語。 《瑜伽》不論處近遠故，但許自受。 此上諸戒，若從他受，必有表、無表，表示他故。 若自受者，唯有意表，無身語表，可成無表。 故《瑜伽》言「若自然受者，唯有意表業。 」縱有傍人見其自受，非是師長，慚愧緣故，定無表業。 或亦有表，論說傍邊一人亦無自然受者，唯有無表業。 如今對眾發露受戒，自誓邀期，定有表業。 定道無表，准《對法》說。 法處五色中名受所引，遠前方便亦從他受，正起無表。 亦有從他義，如佛為說法，得入見道，遠塵離垢，得入三昧，即便得戒。 若爾，亦應說有表業。 此亦不然，此思不發外身語故、是無漏故，無有表業，故唯可說有無表業。 然正得道定無表之時，無心外緣，云何受得？ 從遠方便得彼受名。 五十三說「若即於此所受律儀，能無缺犯、以為依止，修無悔等，乃至具足入初靜慮，由奢摩他能損伏力，損伏一切犯戒種子，是名靜慮律儀。 此說如苾芻等受律儀已，能無缺犯，以為依止，由無犯故無悔，無悔故心喜，心喜故心樂，心樂故心安，心安故得定。 若有所犯，終不得定。 」《大集經》中，佛言：「我本無數劫中處在凡夫，字遮他陀。 在加倫羅國，作賈客販賣，虛妄無實，造諸惡行不可具說。 是時愚癡害父婬母，舉國知之，與六畜無別。 國王欲殺，吾怖往投異方，作沙門三十七年。 以五逆罪障，心不得定。 後因乞食，拾得一鉢，鉢中有此陀羅尼，名集法呪捨苦難。 經一年餘誦持不絕，方得禪定。 其苾芻等犯重禁已，心悔故心憂，心憂故不樂，不樂故不安，不安故不得禪定，故持戒等得禪律儀緣。 若所持戒，於此身中犯重禁已，必不得定，不善思廣、損障深故。 由呪威神，先在俗位犯五逆罪，今身可得。 」上說因戒而得定者。 亦有初定不由戒者，如劫壞時最初一人所得禪定，法爾初故。 故定律儀亦有他緣，亦有不由。 其道共戒，《瑜伽》又說「若即於此尸羅律儀無有缺犯，又復依止靜慮律儀，入諦現觀得不還果，爾時一切惡戒種子皆悉永害。 > Therefore, the \*Abhidharmakośa-śāstra\*, having explained the ten ways of obtaining the precepts, says: "The prātimokṣa vows obtained in this way do not necessarily arise depending on manifest karma, let alone from another person." That is, it allows that, with the exception of the bhikṣu precepts, all other precepts can be received by oneself as well as from another. Therefore, the \*Yogācārabhūmi\* asks: "Question: If, excluding the bhikṣu prātimokṣa vows, the remaining prātimokṣa vows may be received spontaneously, for what reason are they also received from another? Answer: Because there are two limbs for receiving and guarding \[the vows\], which keep one away from bad morality: namely, conscience (hrī) and shame (apatrāpya). If one deeply feels shame when committing a sin in the presence of others and in the presence of oneself, one can thereby fully receive the limbs for receiving and guarding \[the vows\] to keep away from bad morality; hence they are received from another." The meaning expressed here is: because there is conscience, one deeply feels shame when committing a sin in the presence of oneself; because there is shame, one deeply feels shame when committing a sin in the presence of others. Or, because of conscience, when committing a sin in the presence of others or oneself, one feels shame out of regard for oneself, thereby venerating the virtuous; or, because of shame, when committing a sin in the presence of others or oneself, one feels shame out of regard for the world, thereby despising and rejecting violence and evil. Therefore, when shame is manifest, conscience is not necessarily present; but when conscience is present, shame is definitely present. Hence, the dharma of conscience is the most powerful. If one deeply protects and observes \[the precepts\] just as one has received them oneself, one should know that the merit generated thereby is equal without difference. Because conscience regards oneself, it necessarily entails shame regarding others; while having shame regarding others does not necessarily entail the arising of conscience regarding oneself, for although one protects one's worldly reputation, one may not regard oneself. This speaks of the precepts of the five assemblies of renunciants. The upasaka, upavāsa, and bodhisattva precepts all admit of both forms of reception. This is unlike other schools, where the upavāsa precepts must be received from a teacher. Therefore, the fortieth fascicle of the \*Bodhisattvabhūmi\* says: "If there is someone who wishes to diligently train in the three collections of precepts, whether householder or renunciant, after having first made the great vow toward unexcelled bodhi, they should carefully seek a fellow bodhisattva who has already made the great vow, possesses wisdom and ability, and is able to confer and explain through the express meaning of speech. In the presence of such an eminent bodhisattva endowed with virtues, they should first bow at their feet, up to the detailed explanation of the five aspects of receiving the precepts." The forty-first fascicle says: "If one does not encounter an individual endowed with such virtues, one should then receive the pure bodhisattva prātimokṣa vows oneself before an image of the Tathāgata." The fortieth fascicle also says: "Even if one is intelligent, if one lacks faith and understanding regarding the precepts, lacks proper reflection, possesses greed and stinginess, has great desires and is discontented, is lax in breaking the precepts, is resentful and intolerant, cannot endure others' offenses, is lazy, indolent, and addicted to reclining, enjoys gathering companions and engaging in idle chatter, and has a mind that is mostly distracted—down to being unable to abide and cultivate a wholesome mind focused on a single object for even the time it takes to milk a cow—or is dim, foolish, and slanders the bodhisattva collection with a base mind, one should not receive \[the precepts\] from them. These are called the conditions for a bodhisattva precept-master." The \*Yingluo jing\* says: "One is permitted to receive them oneself only when there is no precept-master within a thousand li." This is to make people revere the precepts and seek a master within a thousand li; it is not strictly required to be so. For example, if a woman lacks bodily independence, or is poor or sick and wishes to receive the bodhisattva precepts, how could she be required to travel a thousand li? Thus we know that this is merely a qualified statement. Because the \*Yogācārabhūmi\* does not consider whether the place is near or far, it simply permits receiving them oneself. Regarding all these precepts mentioned above, if they are received from another, there are necessarily manifest and unmanifest \[actions\], because one indicates to another. If they are received by oneself, there is only mental manifest action and no bodily or vocal manifest action, which can establish unmanifest \[action\]. Therefore, the \*Yogācārabhūmi\* says: "If they are received spontaneously, there is only mental manifest karma." Even if a bystander sees one receiving them oneself, since they are not a teacher or senior and are not the condition for conscience and shame, there is definitely no manifest karma. Or it may also have manifest karma: the treatise says that for one who receives them spontaneously when not even a single person is alongside, there is only unmanifest karma. As when today one confesses and receives the precepts before an assembly, making vows and setting periods, there is definitely manifest karma. The unmanifest karma of dhyāna and the path should be understood according to the \*Abhidharmasamuccaya\*. Among the five kinds of form belonging to the dharmāyatana, it is called "derived from reception"; regarding the distant preparatory expedient, it is also received from another, directly giving rise to the unmanifest. There is also the sense of receiving from another, as when the Buddha expounds the Dharma for someone, who enters the path of seeing, becomes free from dust and defilement, enters samādhi, and immediately obtains the precepts. If so, one should also say there is manifest karma. This is also not the case: because this volition does not issue in external bodily or vocal action and is anāsrava, there is no manifest karma; hence one can only say that there is unmanifest karma. However, at the very moment of directly obtaining the unmanifest karma of the path and dhyāna, when the mind has no external object, how can it be said to be received? The designation of "reception" is derived from the distant preparatory expedient. The fifty-third fascicle says: "If, relying on this very prātimokṣa vow that has been received without breach or offense, one cultivates remorse-free states and so forth, up to fully entering the first dhyāna, then by the power of śamatha to suppress, one suppresses all seeds of breaking the precepts—this is called the dhyāna vow. This means that when a bhikṣu or similar has received the prātimokṣa vow and is able to be without breach or offense, using this as a basis, because there is no offense there is no remorse; because there is no remorse the mind is joyful; because the mind is joyful the mind is blissful; because the mind is blissful the mind is tranquil; because the mind is tranquil one attains samādhi. If there is an offense, one will ultimately not attain samādhi." In the \*Mahāsaṃnipāta-sūtra\*, the Buddha said: "Countless kalpas ago, when I was an ordinary person, my name was Jātata. In the country of Kālura, I was a merchant engaging in trade, deceitful and untrue, committing all kinds of evil deeds beyond full description. At that time, in my folly, I killed my father and committed incest with my mother; the whole country knew of it, and I was no different from domestic animals. The king wished to execute me; in terror, I fled to another land and became a śramaṇa for thirty-seven years. Due to the obstacle of the five deadly sins, my mind could not attain samādhi. Later, when begging for food, I found an almsbowl, inside of which was this dhāraṇī named the 'Mantra of the Assembly of Dharmas for Abandoning Suffering and Calamity.' After chanting and upholding it continuously for over a year, I finally attained dhyāna. When bhikṣus and others have broken the grave prohibitions, their minds regret and therefore become sorrowful; because they are sorrowful they are not joyful; because they are not joyful they are not tranquil; because they are not tranquil they do not attain dhyāna. Hence, upholding the precepts and the like is the condition for obtaining the dhyāna vows. If, regarding the precepts one upholds, one has broken the grave prohibitions in this life, one will definitely not attain samādhi, because bad reflection is extensive and the damage and hindrance are profound. By the awe-inspiring power of the mantra, having previously committed the five deadly sins as a layperson, it could be attained in this life." The above discusses attaining dhyāna based on precepts. There are also instances where the initial dhyāna does not depend on precepts, such as the dhyāna attained by the very first person at the time of the destruction of the kalpa, because it is inherently the first. Therefore, the vows of dhyāna may have other conditions, and may also not depend on them. Regarding the vows concordant with the path, the \*Yogācārabhūmi\* also says: "If, without breach or offense in this very śīla vow, one furthermore relies on the dhyāna vow, enters into the direct realization of the truths, and attains the fruit of anāgāmin, at that time all seeds of bad morality are completely and permanently eliminated." > — English (machine translation) (machine translation) - [Previous: 3.24.1](https://indike.org/pramana/in.bauddha.taisho.1861.3.24.1) - [Next: 3.24.3](https://indike.org/pramana/in.bauddha.taisho.1861.3.24.3) - [Up: 3.24](https://indike.org/pramana/in.bauddha.taisho.1861.3.24) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1861~en-mt.3.24.2) — English, machine translation ## Linked texts (2) - [瑜伽師地論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.yogacarabhumi*zh-xuanzang.53.11) — Classical Chinese - [菩薩戒羯磨文](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.sastra.bodhisattvasilakarmavacana*zh-xuanzang.1.4) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.3.24.2](https://indike.org/pramana/in.bauddha.taisho.1861.3.24.2) · Pramāṇa