[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) › [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122) › 88.116 # 法苑珠林 88.116 法苑珠林 88.116 - **Language:** Classical Chinese ### [88.116](https://indike.org/pramana/in.bauddha.taisho.2122.88.116) 夫戒定慧品。造化宏圖。眾聖式遵。萬靈攸重。余以戒律宗要。定慧歸承。如有乖張。明心莫顯。是故大悲赴難。立行法以檢之。惑網之夫。設理蹤而證入。業種之客。依相迹而繩持。庶使念念退省新新進策。為功不已情過乃彰。但善惡由己。起則昇沈。不作則已。作則業成。業繩惑網。膠固彌密。自非傾誠苦剋折挫身心。哀愴往因畏懼來果。決誓要期。永斷相續。故文言嚴飾道場澡浴塵垢。著新潔衣。內外俱淨。對說罪根發露悔過。舉身投地如太山崩。五體殷重歸依三寶。敬誠迴向然後受戒。此戒時節雖促既懇意標心。為成三聚淨戒。為救四趣眾生。此則功超人天德齊佛位。故智度論。譬同猛將。亦為與佛等也。 > Now the divisions of morality, concentration, and wisdom are the grand scheme of creation, reverently observed by all the holy ones and honored by the myriad spirits. I consider the monastic rules of morality to be the fundamental essential, upon which concentration and wisdom rely. If there is any discrepancy, the clear mind cannot manifest. Therefore, out of great compassion for those in distress, practices and methods were established to examine and restrain them. For those bound in the net of delusion, rational pathways are set up to verify entry. For wanderers amidst the seeds of karma, forms and marks serve to guide and curb them. The hope is that with every thought one examines oneself, continually making progress; only if efforts are unceasing will affective faults be exposed. Yet good and evil depend on oneself: as they arise, one ascends or falls. If one does not act, that is all; but once done, karma is formed. The bonds of karma and the net of delusion are sticky, firm, and all the more dense. Unless one offers sincere devotion, undertakes rigorous discipline, humbles body and mind, laments past causes, fears future fruits, and makes a resolute vow and pledge to cut off continuous rebirth forever, one cannot succeed. Therefore, the scriptures say to adorn the practice hall, wash away dust and dirt, put on clean new clothes, and be pure both internally and externally. Facing the assembly, explain the roots of sin, openly disclose and repent offenses, cast one's whole body to the ground like the collapse of Mount Tai, and with deep reverence in the five limbs take refuge in the Three Jewels. After paying homage, offering sincere devotion, and transferring merit, one then receives the precepts. Although the duration of these precepts is brief, once one sincerely sets the mind on their target, it is to accomplish the three groupings of pure precepts and rescue beings in the four destinies. This merit surpasses that of humans and devas, and its virtue equals the rank of a Buddha. Therefore, the Mahāprajñāpāramitā-śāstra compares such a person to a valiant general and likewise considers them equal to a Buddha. > — English (machine translation) (machine translation) - [Previous: 88.115](https://indike.org/pramana/in.bauddha.taisho.2122.88.115) - [Next: 88.117](https://indike.org/pramana/in.bauddha.taisho.2122.88.117) - [Up: 88](https://indike.org/pramana/in.bauddha.taisho.2122.88) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.88.116) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.88.116](https://indike.org/pramana/in.bauddha.taisho.2122.88.116) · Pramāṇa