[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) › [維摩經疏卷第三．第六](https://indike.org/pramana/in.bauddha.taisho.2772) › 3.63 # 維摩經疏卷第三．第六 3.63 維摩經疏卷第三．第六 3.63 - **Language:** Classical Chinese ### [3.63](https://indike.org/pramana/in.bauddha.taisho.2772.3.63) 就下第二教彼長者子等出家儀式。文別有四。一維摩詰勸諸長者真實出家。二諸長者不達真實出家意故以父母致辭。三明維摩教令發心即真實出家亦名具足。四諸長者得真出家。前中先勸所以下釋。法身如來無處不在。對目不見故難墮也。父母不聽不得出家者。唯依戒律出家要須父母開許。若其違命。不合出家。或可。無明父貪愛之母障蔽真相令不顯現。名曰不聽。隱在三界諸煩惱中。名不得出家。維摩詰言汝等發菩提心則出家者。真心既朗。勝相亦彰。無明貪愛既除。法身獨出無礙。此則名為真出家也。名具足者。眾德圓滿性戒自成。不假師資。畢竟無染。此豈不名具淨戒也。故無垢稱云。是則出家。是即受具戒苾芻性。問。俗人發心即得具足戒。與比丘何別。答。前戒有二種。一制行。論其制法如須羯磨方得論其制行。離過是同故與俗人同法事。四明長者得真出家。故我下結不堪也。 > In the following second \[section\], teaching the elders' sons and the others the rite of ordination, there are four distinct passages: first, Vimalakīrti urges the elders to real ordination; second, because the elders do not comprehend the intention of real ordination, they make an excuse based on their parents; third, Vimalakīrti teaches that generating the mind \[of awakening\] is itself real ordination and is also called receiving the complete \[precepts\]; fourth, the elders attain real ordination. In the first part, \[he\] first urges, and "for what reason" onward explains. The dharmakāya Tathāgata is nowhere absent; being invisible before one's eyes, he is hard to encounter. "If parents do not grant permission, one cannot go forth": relying solely on the monastic discipline, going forth requires the permission of one's parents. If one disobeys their order, it is not permissible to go forth. Alternatively: the father of ignorance and the mother of craving and attachment obstruct the true mark so that it does not appear, which is called "not granting permission"; being concealed amid the defilements of the three realms is called "cannot go forth". Vimalakīrti says, "If you generate the bodhicitta, that is going forth": when the true mind is clear and radiant, the supreme mark is also manifested; once ignorance and craving are removed, the dharmakāya stands alone without obstruction; this is called true ordination. What is called "receiving the complete \[precepts\]" is that all virtues are fully perfected and the moral discipline of nature (prakṛti-śīla) is spontaneously achieved; it relies on neither teacher nor pupil and is ultimately free from taint. How could this not be called possessing the pure precepts? Therefore the Vimalakīrtinirdeśa Sūtra says: "This is going forth; this is receiving the nature of a fully ordained bhikṣu." Question: If laypeople generate the mind and immediately obtain the complete precepts, how do they differ from a monk? Answer: The former precepts are of two kinds. First, formulated practice. Regarding the formulated procedure, one must undergo a karmavācanā before one can discuss formulated practice. In terms of separating from faults, they are identical; therefore they share the same dharmic action with laypeople. The fourth \[passage\] clarifies that the elders attain real ordination. Therefore "I \[am not capable\]" onward concludes their lack of competence. > — English (machine translation) (machine translation) - [Previous: 3.62](https://indike.org/pramana/in.bauddha.taisho.2772.3.62) - [Next: 3.64](https://indike.org/pramana/in.bauddha.taisho.2772.3.64) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.2772.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2772~en-mt.3.63) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2772.3.63](https://indike.org/pramana/in.bauddha.taisho.2772.3.63) · Pramāṇa