[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) › 3.30 # 華嚴經內章門等雜孔目章 3.30 華嚴經內章門等雜孔目章 3.30 - **Language:** Classical Chinese ### [3.30](https://indike.org/pramana/in.bauddha.taisho.1870.3.30) 三聚戒者，一攝律儀戒、二攝善法戒、三攝眾生戒。其戒種類略有四種：一依《瑜伽》四波羅夷等。二依《瓔珞》、《梵網經》十無盡戒。三依方等經二十四戒，謂有二種。第一明菩薩所受二十四戒：一者飢餓眾生求飲食臥具，不與者，犯重。二者婬欲無度、不擇禽獸者，犯重。三者見有比丘畜於妻子，隨意說過者，犯重。四者見人憂愁欲自喪身，以己意增他嗔，敗他命根者，犯重。五者取曠路中財寶者，犯重。六者見他欲害命，以美言讚，令他瞋恚者，犯重。七者見他欲燒僧房，不盡心諫者，犯重。八者若見若聞他犯重罪，若不作三到喚教懺悔者，犯重。九者見有作五逆罪，不呵勸捨者，犯重。十者見聞他欲興大善事，更起嗔恚壞他者，犯重。十一者見他耽食耆酒，當以己情往呵，除自因緣，犯重。十二者見人婬他婦女，語他夫者，犯重。十三者視他怨家作怨家想者，犯重。十四者見他視怨家如赤子，語何能視此人如赤子，犯重。十五者見他聚鬪，助力檛打者，犯重。十六者見他伏匿事，向他說，令他大嗔恚，犯重。十七者見聞他善事，云都不作者，犯重。十八者行於曠路，見人營塔廟營精舍而不助者，犯重。十九者見聞有人離善知識、親近惡友，讚好不勸捨者，犯重。二十者於栴陀羅家、惡人處、惡狗家、聲聞二乘人處，除己事急往者，犯重。二十一者見聞疑殺，作不見聞疑想，食此肉者，犯重。二十二者見聞疑殺，作不見聞疑殺，若不食此肉者，犯重。二十三者解於方便知眾生根，若謂不說者，犯重。二十四者或見諸菩薩及餘諸見，悉不得向人說，現身得障道法、得白癩病。或時愚癡、或時眚盲、或時目眩妄想分別諸法，要得愚癡。第二明護戒境界者，廣如《大方等經》第四卷說。四依《十地論》十善法戒。問：此戒何別？答：準依戒相，亦有差別。二十四戒為初學者受，亦寄在俗人。十無盡戒在得位前，通其道俗。四波羅夷戒在於直進，為出家人。略寄相別，據其根行、利益亦得說通。十善法戒寄在十地，見聞及修行，其義亦通。又此十善戒是性戒，無別受法，據此其義在高亦可。攝從輪王化俗，此亦通下。雖名下通，而義是別。謂通性起戒，此義不通愚法小乘。若迴心聲聞受者，其戒相差別同異共不共學，廣如梁本《攝論》戒學中說。 > Regarding the three clusters of precepts: the first is the precept of embracing ethical discipline; the second is the precept of embracing wholesome dharmas; the third is the precept of embracing sentient beings. There are briefly four classes of these precepts: First, those based on the four pārājikas and so forth of the Yogācāra\[-bhūmi\]. Second, those based on the ten inexhaustible precepts of the Yingluo jing and the Fanwang jing. Third, those based on the twenty-four precepts of the Vaipulya sūtras, which comprise two kinds: The first clarifies the twenty-four precepts received by bodhisattvas: 1. If starving sentient beings beg for food, drink, and bedding, and one does not give it, it is a grave offense. 2. If sexual lust is unrestrained and one makes no distinction even for birds and beasts, it is a grave offense. 3. If one sees a monk keeping a wife and children and speaks of his faults as one pleases, it is a grave offense. 4. If one sees a person who is grieving and wishing to kill himself, and one adds to another's wrath out of one's own intention, thereby destroying his life-faculty, it is a grave offense. 5. If one takes treasures from an open road, it is a grave offense. 6. If one sees another wishing to take a life, and praises him with fine words to cause him to rage, it is a grave offense. 7. If one sees another wishing to burn monastic dwellings, and one does not admonish him with all one's heart, it is a grave offense. 8. If one sees or hears of another committing a grave offense, and does not summon and instruct him to repent three times, it is a grave offense. 9. If one sees someone committing the five deadly sins and does not scold him and urge him to abandon them, it is a grave offense. 10. If one sees or hears of another wishing to perform a great wholesome deed, and one further arouses anger to ruin it, it is a grave offense. 11. If one sees another indulging in food and addicted to liquor, and one goes to scold him out of personal sentiment—except for one's own circumstances—it is a grave offense. 12. If one sees a person committing adultery with another's wife and tells her husband, it is a grave offense. 13. If one views one's enemy and forms the conception of an enemy, it is a grave offense. 14. If one sees another viewing an enemy like an infant child, and says, "How could you view this person like an infant child?", it is a grave offense. 15. If one sees others gather to brawl and lends support in beating, it is a grave offense. 16. If one sees another's hidden matters and tells them to others, causing him great anger, it is a grave offense. 17. If one sees or hears of another's wholesome deeds and says that nothing at all was done, it is a grave offense. 18. If, traveling on an open road, one sees someone constructing stūpas, shrines, or vihāras, and does not assist them, it is a grave offense. 19. If one sees or hears of someone leaving good friends and associating with evil companions, and praises it as good instead of urging him to abandon it, it is a grave offense. 20. If one goes to the homes of caṇḍālas, places of evil people, homes with vicious dogs, or places of śrāvakas and persons of the two vehicles—except in urgent personal matters—it is a grave offense. 21. If one sees, hears, or suspects slaughter, yet conceives the thought that it was not seen, heard, or suspected, and eats this meat, it is a grave offense. 22. If one sees, hears, or suspects slaughter, yet it is not seen, heard, or suspected slaughter, and one does not eat this meat, it is a grave offense. 23. If one understands expedient means and knows the faculties of sentient beings, yet claims not to speak, it is a grave offense. 24. Or, if one sees various bodhisattvas and other views, one must not speak of them to others; \[otherwise\], in this present life one will incur dharmas obstructing the path and contract white leprosy. At times one will be foolish, at times blind, at times dizzy, falsely conceptualizing and discriminating all dharmas, and will inevitably incur foolishness. The second clarifies the sphere of protecting the precepts, as explained in detail in the fourth fascicle of the Da fangdeng jing. Fourth, those based on the precepts of the ten wholesome dharmas in the Daśabhūmika-śāstra. Question: What is the difference among these precepts? Answer: In accord with the characteristics of the precepts, there are indeed distinctions. The twenty-four precepts are for beginners to receive and are also assigned to laypeople. The ten inexhaustible precepts precede the attainment of the stages and are common to both the religious and the laity. The four pārājika precepts are for those advancing directly, for monastics. These distinctions are briefly assigned by characteristics; in terms of root practices and benefits, they may also be explained as mutually applicable. The precepts of the ten wholesome dharmas are assigned to the ten stages, applicable to hearing, seeing, and practice; their meaning is also comprehensive. Furthermore, these ten wholesome precepts are precepts of innate nature, with no separate ritual of reception; based on this, their meaning may also be elevated to the high. Embracing them down to the wheel-turning kings who transform the laity, this also extends to the low. Although nominally extending to the low, their meaning is distinct: this refers to the precepts arising from innate nature, and this meaning is not shared with the Hīnayāna ignorant of dharmas. If received by śrāvakas who have turned their minds, their differences, similarities, commonalities, and non-commonalities of precept-characteristics are explained in detail in the section on the training in morality in Paramārtha's translation of the Mahāyānasaṃgraha. > — English (machine translation) (machine translation) - [Previous: 3.29](https://indike.org/pramana/in.bauddha.taisho.1870.3.29) - [Next: 3.31](https://indike.org/pramana/in.bauddha.taisho.1870.3.31) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1870.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1870~en-mt.3.30) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1870.3.30](https://indike.org/pramana/in.bauddha.taisho.1870.3.30) · Pramāṇa