[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) › [華嚴經內章門等雜孔目章](https://indike.org/pramana/in.bauddha.taisho.1870) › 2.31 # 華嚴經內章門等雜孔目章 2.31 華嚴經內章門等雜孔目章 2.31 - **Language:** Classical Chinese ### [2.31](https://indike.org/pramana/in.bauddha.taisho.1870.2.31) 毘尼大藏要分有二：一逆順種類不同、二隨受緣別。初種類不同者，謂十十不同，如《華嚴經》說。二隨受緣別者，有三：一制俗人戒，謂五戒、八戒。二制出家人，謂五眾所持戒。上二同小乘。三通道俗戒，謂三聚戒等。何以故？同與菩提為方便故。又通五乘、不通五乘。菩薩戒不通五乘，應可準之。其出家五眾所持戒者，以作無作善業為其體也，亦云表無表。作有二種：一受作、二隨作。此二作中皆有三種：一自作、二教人作、三見聞作隨善，皆通三業。無作有三種：一是作俱無作、二形俱無作、三隨用無作，即隨緣持時所發無作。此有二義：一自隨作以發無作；二動他三業成自無作，即教他作，他作發、無作屬己者。是身口作，以不可見有對色為體；意地作，以心為體。身口無作，以不可見無對色為體；意地無作，以非色非心為體。何以知之？《涅槃經》云「無作以非色非心為體」故。此據別解脫戒為言。若據定道無作，身口無作還用不可見無對色為體。此作無作，並據現行。何以故？可作法捨故業行即空故，終教即如故，一乘教應因陀羅微細行故。小乘無意地持戒。若爾，何故問汝何心？答：此據相應心，非不相應心。又迴向菩提名為持戒，不迴向菩提名不持戒，迴向聲聞名為破戒，分別無分別等例然。餘皆準此。相應心具緣多少等，廣如別章。 > The essential divisions of the great canon of Vinaya are two: first, differences in categories of reverse and forward; second, differences according to the conditions of reception. First, differences in categories refers to the ten sets of ten differences, as spoken of in the Avataṃsaka Sūtra. Second, differences according to the conditions of reception are threefold: first, precepts instituted for laypeople, referring to the five precepts and eight precepts; second, instituted for renunciants, referring to the precepts kept by the five assemblies—these two above are shared with the Hīnayāna; third, precepts shared by lay and renunciant, referring to the three collections of precepts and so forth. Why is this? Because they equally serve as skillful means for bodhi. Furthermore, some are shared with the five vehicles, while some are not shared with the five vehicles; bodhisattva precepts are not shared with the five vehicles, as should be understood accordingly. As for the precepts kept by the five renunciant assemblies, they have manifest and unmanifest wholesome karmic activity as their essence; they are also called vijñapti and avijñapti. Manifest activity has two kinds: first, reception-manifestation; second, subsequent-manifestation. Within both kinds of manifest activity there are three types: first, doing it oneself; second, instructing others to do it; third, rejoicing upon seeing or hearing it done—all apply across the three karmic activities. Unmanifest activity has three kinds: first, unmanifest concurrent with manifest activity; second, unmanifest concurrent with the physical form; third, unmanifest according with usage, which is the unmanifest activity produced when maintaining \[the precepts\] according to conditions. This has two meanings: first, producing unmanifest activity through one's own subsequent manifest activity; second, moving another's three karmic activities to accomplish one's own unmanifest activity—that is, instructing another to do it, where another's doing produces \[manifest activity\] and the unmanifest activity belongs to oneself. Manifest activity of body and speech has invisible resistant matter as its essence; manifest activity of the mental ground has the mind as its essence. Unmanifest activity of body and speech has invisible non-resistant matter as its essence; unmanifest activity of the mental ground has that which is neither matter nor mind as its essence. How is this known? Because the Nirvāṇa Sūtra states: 'Unmanifest activity takes that which is neither matter nor mind as its essence.' This is stated in terms of the prātimokṣa precepts. If speaking in terms of the unmanifest activity of samādhi and the path, the unmanifest activity of body and speech still uses invisible non-resistant matter as its essence. Both these manifest and unmanifest activities are based on actual manifestation. Why is this? Because they can be renounced through the dharmas of manifest activity; because karmic activity is identical to emptiness; because in the final teaching they are identical to suchness; and because in the Ekayāna teaching they correspond to the subtle practices of Indra. The Hīnayāna has no keeping of precepts on the mental ground. If so, why do they ask: 'What was your mental intention?' Answer: This refers to associated mind, not unassociated mind. Furthermore, dedication toward bodhi is called keeping precepts, not dedicating toward bodhi is called not keeping precepts, and dedication toward the śrāvaka \[vehicle\] is called breaking precepts; distinguishing and non-distinguishing, and so forth, follow this pattern. The rest should all be understood accordingly. The extent of conditions endowed in the associated mind is extensively explained in a separate chapter. > — English (machine translation) (machine translation) - [Previous: 2.30](https://indike.org/pramana/in.bauddha.taisho.1870.2.30) - [Next: 2.32](https://indike.org/pramana/in.bauddha.taisho.1870.2.32) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1870.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1870~en-mt.2.31) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1870.2.31](https://indike.org/pramana/in.bauddha.taisho.1870.2.31) · Pramāṇa