法苑珠林 89.105

89.105

又優婆塞五戒威儀經云。諸大德一心諦聽。我今欲說三世諸佛菩薩成就利益一切眾生功德戒。如是住菩薩戒者。即是前四波羅夷。若有犯者。不名菩薩。現身不能莊嚴菩提。又復不能令心寂靜。是似菩薩非實菩薩。犯有三種。有輭中上。若輭中心犯。是不名失。若是增上心犯。是名為失。何者是上。若犯上四。數數樂犯。心無慚恥。不自悔責。是名上犯。菩薩雖犯於上四事。不即永失。不同比丘犯於四重即為永失。菩薩不爾。何以故。比丘犯四更無受路。菩薩雖犯脫可更受。是故不同。若依小乘戒有四種。一在家五戒八戒。二出家十戒二百五十戒。此之四種。一受得已謂與形俱身存戒在。身謝戒亡。故短大乘戒也。依毘曇論云。別解脫戒捨有四種。一作法捨。二命終捨。三斷善根捨。四二形生捨。

Furthermore, the Upāsakapañcaśīladevatāvṛtti-sūtra states: 'Virtuous ones, listen single-mindedly and attentively! I now wish to expound the meritorious precepts that accomplish benefit for all sentient beings, practiced by the Buddhas and bodhisattvas of the three periods of time. Those who thus abide in the bodhisattva precepts must avoid the aforementioned four pārājikas. If anyone violates them, they are not called a bodhisattva; in their present body they cannot adorn bodhi, nor can they bring their mind to tranquility. They are an imitation bodhisattva, not a true bodhisattva.' Violations are of three kinds: slight, middling, and major. If violated with a slight or middling mind, this is not called a loss; if violated with an overwhelming mind, this is called a loss. What is major? If one violates the above four repeatedly with pleasure, without shame or remorse in mind, and without self-reproach, this is called a major violation. Although a bodhisattva commits a violation regarding the above four matters, it is not an immediate, permanent loss. It is not like a bhikṣu who commits a violation of the four grave offenses, which constitutes an immediate and permanent loss. For a bodhisattva, it is not so. Why is that? A bhikṣu who commits the four has no way to receive them again; although a bodhisattva commits a violation, perhaps they may receive them again. Therefore, it is not the same. According to the Hīnayāna, precepts are of four kinds: first, the five precepts and eight precepts for householders; second, the ten precepts and two hundred and fifty precepts for monastics. Once these four kinds are received, they are said to coexist with the physical form: while the body exists, the precepts exist; when the body perishes, the precepts are extinguished. Hence they are shorter than the Mahāyāna precepts. According to the Abhidharma-śāstra, there are four ways of renouncing the prātimokṣa precepts: first, renunciation through ritual procedure; second, renunciation upon the end of life; third, renunciation through severing the roots of goodness; fourth, renunciation through the emergence of dual sexual characteristics.