[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) › [釋氏要覽](https://indike.org/pramana/in.bauddha.taisho.2127) › 1.334 # 釋氏要覽 1.334 釋氏要覽 1.334 - **Language:** Classical Chinese ### [1.334](https://indike.org/pramana/in.bauddha.taisho.2127.1.334) 謂戒有五也。一不殺。二不偷盜。三不邪婬（在家人受。則云邪婬。若出家人受。則云離非梵行緣。一切都斷故）。四不妄語。五不飲酒（前四是性戒。後一是遮戒）○法苑珠林八十八云。夫世俗所尚。仁。義。禮。智。信也。含識所資。殺。盜。婬。妄。酒也。道俗相乖漸教通也。故本於仁者則不殺。奉於義者則不盜。執於禮者則不婬。守於信者則不妄。師於智者則不飲酒。斯蓋接化於一時也。正法內訓必始乎因。因者即前五過也。此則在乎實法。指事直言。不假飾辭。託名現意。如斯而修不期果而果證。不羨樂而樂彰。若略近而望遠。棄小而保大。則無所歸趣矣。今見奉持不殺者。不求仁而仁著。不盜者。不忻義而義敷。不婬者。不祈禮而禮立。不妄者。不慕信而信揚。不飲酒者。不行智而智明可謂振綱提綱。復何功以加之○費長房撰隋開皇三寶錄。引宋典云。文帝元嘉年中。問侍中何尚之曰。范泰謝靈運等。皆云。六經本是濟俗。若性靈真要。則以佛經為指南。如其率土之濱。皆純此化。朕以坐致太平矣。何尚之。答曰。臣聞渡江已來。王遵周顗宰輔之冠蓋。王濛謝尚人倫之羽儀。郄超王謐王坦王恭或號絕倫。或稱獨步。謝敷。戴逵。范汪。孫綽。皆致心於天人之際。靡非時俊清淨之士。皆謂釋氏之教。無所不可何者百家之鄉。十人持五戒。則十人淳謹。百人修十善。則百人和睦。傳此風教。遍於守內。則仁人百萬矣。夫能行一善則去一惡。去一惡則息一刑。一刑息於家。則百刑息於國。則陛下言坐致太平是也○大毘婆沙論云。此五戒名學處。是近事者所應學故。又名學迹。若有遊此。便升無上智慧殿故。又名學路。此為徑路。一切律儀。妙行善法。皆得轉故。又名學本。諸所應學。此為本故○大莊嚴經名五大施彌勒問經論云。五戒名大施者。謂以攝取無量眾生故。成就無量眾生樂故。以能增長種種功德故。 > This refers to the precepts being five: first, not killing; second, not stealing; third, not engaging in sexual misconduct (when householders receive it, it is called sexual misconduct; if renunciants receive it, it is called abstaining from unchaste conduct, because it completely severs all \[sexual activity\]); fourth, not speaking falsely; fifth, not drinking alcohol (the first four are precepts against natural misdeeds; the last one is a precept against prohibited offenses). The Fayuan zhulin, fascicle eighty-eight, states: "Now, what the mundane world esteems are benevolence, righteousness, propriety, wisdom, and trustworthiness. What sentient beings are sustained by are \[the abstentions from\] killing, stealing, sexual misconduct, falsehood, and alcohol. Although the sacred and secular differ, the gradual teaching bridges them. Therefore, one who is rooted in benevolence does not kill; one who honors righteousness does not steal; one who upholds propriety does not commit sexual misconduct; one who maintains trustworthiness does not speak falsely; one who takes wisdom as master does not drink alcohol. These are adaptations to teach and transform for a given time. The internal instruction of the true Dharma must begin with the causes; the causes are precisely the five errors above. This rests in the actual Dharma, pointing directly to matters in plain words, without resorting to ornate rhetoric or borrowing names to convey meaning. Practicing like this, without anticipating the fruit, the fruit is verified; without coveting bliss, bliss becomes manifest. If one neglects what is near while looking to what is distant, or abandons the small while holding to the great, there will be nothing to tend toward. Now, we see that for one who upholds non-killing, without seeking benevolence, benevolence becomes manifest; for one who does not steal, without yearning for righteousness, righteousness unfolds; for one who does not engage in sexual misconduct, without praying for propriety, propriety is established; for one who does not speak falsely, without longing for trustworthiness, trustworthiness is exalted; for one who does not drink alcohol, without deliberately practicing wisdom, wisdom shines forth. This can truly be called grasping the main cords and raising the net—what other merit could be added to it?" Fei Changfang compiled the Lidai sanbao ji in the Kaihuang era of the Sui, which cites the Song records, stating: During the Yuanjia era of Emperor Wen, \[the Emperor\] asked the Attendant Gentleman-in-Ordinary He Shangzhi: "Fan Tai, Xie Lingyun, and others have all said that the Six Classics were originally meant to aid the mundane world, but if one seeks the true essentials of spiritual nature, one must take the Buddhist sūtras as the guide. If all within the borders were purely transformed by this, We could achieve the Great Peace without stirring." He Shangzhi replied: "Your servant has heard that ever since the crossing of the Yangtze, Wang Zun and Zhou Yi have been the crowning models among grand councilors; Wang Meng and Xie Shang have been the feathers and ceremonial exemplars among men; Xi Chao, Wang Mi, Wang Tan, and Wang Gong were either acclaimed as peerless or praised as unmatched; Xie Fu, Dai Kui, Fan Wang, and Sun Chuo all devoted their minds to the boundary between Heaven and man. There were none who were not the talents of the age and pure gentlemen, and all maintained that the teaching of Śākya was entirely agreeable. Why is this? In a township of a hundred households, if ten people uphold the five precepts, then ten people will be pure and prudent; if a hundred people cultivate the ten wholesome deeds, then a hundred people will be harmonious. If this prevailing teaching is spread throughout all the commanderies, there will be a million benevolent men. For if one can practice a single good deed, one eliminates a single evil; if one eliminates a single evil, one puts an end to a single punishment; if a single punishment is put to an end in a household, then a hundred punishments will be put to an end in the state. Thus, what Your Majesty said about sitting back and bringing about the Great Peace is indeed so." The Mahāvibhāṣā-śāstra states: "These five precepts are called bases of training (śikṣāpada), because they are what should be studied by upāsakas. They are also called footprints of training, because if one travels along them, one immediately ascends to the palace of unsurpassed wisdom. They are also called the path of training, because this serves as the pathway through which all moral discipline, wondrous practices, and wholesome dharmas are able to roll forth. They are also called the root of training, because of all things that should be trained in, this serves as the root." The Mahālaṃkāra Sūtra calls them the five great gifts. The Maitreyaparipṛcchā-śāstra states: "The five precepts are called great gifts because they encompass immeasurable sentient beings, because they accomplish the bliss of immeasurable sentient beings, and because they are able to increase various merits." > — English (machine translation) (machine translation) - [Previous: 1.333](https://indike.org/pramana/in.bauddha.taisho.2127.1.333) - [Next: 1.335](https://indike.org/pramana/in.bauddha.taisho.2127.1.335) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2127.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2127~en-mt.1.334) — English, machine translation ## Linked texts (1) - [廬山蓮宗寶鑑](https://indike.org/pramana/in.bauddha.taisho.1973.1.67) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2127.1.334](https://indike.org/pramana/in.bauddha.taisho.2127.1.334) · Pramāṇa