瑜伽師地論 菩薩地 · 戒品之一
一句：戒承施而來——施除外在的慳，戒防內心的垢〔窺基 0145b05-07〕；戒體不是單一心所，是「從他正受／善淨意樂」之受與「犯已還淨／深敬專念」之持兩重功夫；三聚淨戒（律儀／攝善法／饒益有情）以四他勝處法（貪／慳／瞋／癡慢四體）立底線，而軟中上品纏的設計，使菩薩戒成為一條容許跌倒、卻始終召喚回頭的路。
三眼目：
- 自性戒＝二受二持（眼）：四功德（從他正受/善淨意樂/犯已還淨/深敬專念無有違犯〔0510c16-17〕）非單一心所為體，遁倫釋為「前二是受，後二是持」〔T42n1828 0533a15-20〕——受戒之清淨二相＋持戒之功夫二相；神泰、圓測對如何收攝為二因緣別有異說，唯錄不判〔0533a23-29〕。
- 三聚淨戒＋四他勝處貪慳瞋癡慢四體（眼）：一切戒展開三聚（律儀戒十支護持·攝善法戒十相·饒益有情戒十一相）；末段立四他勝處法——自讚毀他／慳財慳法不施／忿恨不捨怨結／謗菩薩藏，遁倫逐一點明體性「初貪·二慳·三瞋·四者癡慢，如次為體」〔0537c22-23〕，並各繫三聚（初支律儀戒·二三支饒益有情戒·四支攝善法戒）。
- 軟中上品纏·大乘異於聲聞（眼）：軟中品纏犯不捨戒，唯上品纏（反覆現行·都無慚愧）方捨〔0515c〕；遁倫申「聲聞戒暫犯重即捨，菩薩戒由數數起纏犯而後捨」〔0538a01-12〕，捨已猶堪更受，異於苾芻犯他勝法終身不可重受。
附指引：
- 戒承施品（窺基除外慳防內垢之釋）；九相與施品九相一一對應，仍是六度通式。
- 受戒羯磨儀軌：從師受，三請三答、誓受三聚、三世同學（無師時「對佛像前自誓受」一門，文歸戒品之二）。
- 攝決擇分10目決擇菩提分品另立三聚毘奈耶重決（攝善法戒六心·饒益有情戒六處攝行）與捨戒四因緣，回指本地分十相清淨戒——見〈考據〉目二。
- 異譯：曇無讖戒品第十（四波羅夷處法名相全同·僅譯名異）·求那跋摩戒品第十一（全章無四他勝處法，代以五不放逸，唯錄不判）——見〈考據〉目二。
In one line: Discipline comes carried forward from giving — giving sweeps away outward stinginess, discipline guards against inward defilement 〔Kuiji 0145b05-07〕; the essence of discipline is not a single mental factor, but a twofold effort — the "receiving" of "receiving rightly from another / a well-purified aspiration" and the "holding" of "restoring purity once transgressed / deep reverence and focused mindfulness"; the three aggregates of pure discipline (restraint / gathering wholesome dharmas / benefiting beings) set their bottom line by the four defeats (whose four essences are greed / stinginess / anger / delusion-with-conceit), and the design of the soft, middling, and superior fetters makes the bodhisattva discipline a road that allows one to stumble and yet ever calls one back.
Three points of the eye:
- Intrinsic-nature discipline = two receivings and two holdings (the eye): the four qualities (receiving rightly from another / a well-purified aspiration / restoring purity once transgressed / deep reverence, focused mindfulness, and no transgression 〔0510c16-17〕) do not have a single mental factor for their essence; Dunlun glosses them as "the first two are the receiving, the latter two are the holding" 〔T42n1828 0533a15-20〕 — the two purity-marks of receiving the discipline plus the two effort-marks of holding it; Shentai and Woncheuk have differing readings of how to gather them into two conditions, recorded without judgment 〔0533a23-29〕.
- The three aggregates of pure discipline + the four essences of the four defeats — greed, stinginess, anger, delusion-with-conceit (the eye): all-discipline unfolds into the three aggregates (the discipline of restraint, ten limbs of guarding · the discipline of gathering wholesome dharmas, ten aspects · the discipline of benefiting beings, eleven aspects); the closing stretch sets up the four defeats — praising oneself and slandering others / stinginess of wealth and Dharma, not giving / wrath and hatred, not casting off the knot of enmity / slandering the bodhisattva-treasury; Dunlun points out the essence of each, "the first, greed; the second, stinginess; the third, anger; the fourth, delusion and conceit — such, in order, are their essence" 〔0537c22-23〕, and ties each to the three aggregates (the first limb to the discipline of restraint · the second and third limbs to the discipline of benefiting beings · the fourth limb to the discipline of gathering wholesome dharmas).
- The soft, middling, and superior fetters · the Mahāyāna differs from the śrāvaka (the eye): transgressing with the soft or middling fetter does not cast off the discipline; only the superior fetter (transgressing again and again · with no conscience or shame at all) casts it off 〔0515c〕; Dunlun sets forth that "in the śrāvaka discipline, once one transgresses a grave [offense] it is at once cast off; in the bodhisattva discipline, it is only after transgressing again and again with the fetter arising that it is cast off" 〔0538a01-12〕, and, having cast it off, one is still fit to receive it anew — unlike the bhikṣu, who, transgressing a defeat, can never receive it again for life.
Appended pointers:
- Discipline comes carried forward from the Giving chapter (Kuiji's gloss of sweeping away outward stinginess and guarding against inward defilement); the nine aspects correspond one for one with the nine aspects of the Giving chapter, still the six-perfection formula.
- The karma-rite of receiving the discipline: receiving from a master, three requests and three answers, the vow to receive the three aggregates, and being a fellow-trainee with the three times (the gate of "receiving by self-vow before an image of the Buddha" in the absence of a master, whose text belongs to the second section of the Discipline chapter).
- The tenth heading of the Section on Ascertainment, the Ascertainment of the Chapter on the Factors of Awakening, sets up a further re-ascertainment of the vinaya of the three aggregates (the six minds of the discipline of gathering wholesome dharmas · the six-points gathering of conduct of the discipline of benefiting beings) and the four conditions of casting off the discipline, pointing back to the ten-aspect pure discipline of the Basic Section — see the Apparatus, heading two.
- Alternate translations: Dharmakṣema's Discipline chapter, the tenth (the names and marks of the four pārājika-place dharmas are wholly the same · only the rendering differs) · Guṇavarman's Discipline chapter, the eleventh (the whole chapter has no four defeats, in their place the five non-heednesses, recorded without judgment) — see the Apparatus, heading two.
本地分中菩薩地第十五初持瑜伽處戒品第十之一 云何菩薩戒波羅蜜多？ 嗢拕南曰：自性、一切、難、一切門、善士、一切種、遂求、二世樂、清淨，如是九種相，是名略說戒。 謂九種相戒，名為菩薩戒波羅蜜多。 一、自性戒，二、一切戒，三、難行戒，四、一切門戒，五、善士戒，六、一切種戒，七、遂求戒，八、此世他世樂戒，九、清淨戒。 云何菩薩自性戒？ 謂若略說具四功德，當知是名菩薩自性戒，何等為四？ 一、從他正受，二、善淨意樂，三、犯已還淨，四、深敬專念無有違犯。 由諸菩薩從他正受故，於所學戒若有違犯，即外觀他深生愧恥。 由諸菩薩善淨意樂故，於所學戒若有違犯，即內自顧深起慚羞。 由諸菩薩於諸學處犯已還淨、深敬專念初無違犯二因緣故，離諸惡作。 如是菩薩從他正受、善淨意樂為依止故，生起慚愧；由慚愧故，能善防護所受尸羅；由善防護所受戒故，離諸惡作。 又於是中，從他正受、善淨意樂，此二是法；犯已還淨、深敬專念無有違犯，此二是前二法所引。 又於是中，從他正受、善淨意樂、深敬專念無有違犯，由此三法，應知能令不毀菩薩所受淨戒；犯已還淨，由此一法，應知能令犯已還出。 如是菩薩具四功德自性尸羅，應知即是妙善淨戒，正受隨學，能利自他，利益安樂無量眾生，哀愍世間諸天人等，令得義利利益安樂故。 應知即是無量淨戒，攝受無量菩薩所學故。 應知即是饒益一切有情淨戒，現前能作一切有情利益安樂故。 應知即是能獲大果勝利淨戒，攝受隨與無上正等菩提果故。 是名菩薩自性戒。 云何菩薩一切戒？ 謂菩薩戒略有二種。 一、在家分戒，二、出家分戒。 是名一切戒。 又即依此在家、出家二分淨戒，略說三種。 一、律儀戒，二、攝善法戒，三、饒益有情戒。 律儀戒者，謂諸菩薩所受七眾別解脫律儀。 即是苾芻戒、苾芻尼戒、正學戒、勤策男戒、勤策女戒、近事男戒、近事女戒。 如是七種，依止在家、出家二分，如應當知。 是名菩薩律儀戒。 攝善法戒者，謂諸菩薩受律儀戒後，所有一切為大菩提，由身語意積集諸善，總說名為攝善法戒。 此復云何？ 謂諸菩薩依戒、住戒，於聞、於思、於修止觀、於樂獨處精勤修學。 如是時時於諸尊長精勤修習合掌、起迎、問訊、禮拜、恭敬之業，即於尊長勤修敬事。 於疾病者，悲愍殷重瞻侍供給。 於諸妙說，施以善哉。 於有功德補特伽羅，真誠讚美。 於十方界一切有情一切福業，以勝意樂起淨信心發言隨喜。 於他所作一切違犯，思擇安忍。 以身語意已作、未作一切善根，迴向無上正等菩提，時時發起種種正願。 以一切種上妙供具，供佛法僧。 於諸善品，恒常勇猛精進修習。 於身語意住不放逸。 於諸學處，正念正知。 正行防守，密護根門。 於食知量。 初夜後夜常修覺悟。 親近善士，依止善友。 於自愆犯審諦了知，深見過失。 既審了知深見過已，其未犯者，專意護持；其已犯者，於佛菩薩同法者所，至心發露如法悔除。 如是等類所有引攝、護持、增長諸善法戒，是名菩薩攝善法戒。 云何菩薩饒益有情戒？ 當知此戒略有十一相。 何等十一？ 謂諸菩薩，於諸有情能引義利彼彼事業，與作助伴。 於諸有情隨所生起疾病等苦瞻侍病等，亦作助伴。 又諸菩薩，依世出世種種義利，能為有情說諸法要；先方便說，先如理說，後令獲得彼彼義利。 又諸菩薩，於先有恩諸有情所，善守知恩，隨其所應現前酬報。 又諸菩薩，於墮種種師子、虎狼、鬼魅、王賊、水火等畏諸有情類，皆能救護，令離如是諸怖畏處。 又諸菩薩，於諸喪失財寶親屬諸有情類，善為開解，令離愁憂。 又諸菩薩，於有匱乏資生眾具諸有情類，施與一切資生眾具。 又諸菩薩，隨順道理，正與依止，如法御眾。 又諸菩薩，隨順世間事務言說，呼召去來，談論慶慰，隨時往赴，從他受取飲食等事。 以要言之，遠離一切能引無義、違意現行，於所餘事心皆隨轉。 又諸菩薩，若隱若露顯示所有真實功德，令諸有情歡喜進學。 又諸菩薩，於有過者，內懷親昵利益安樂增上意樂，調伏、訶責、治罰、驅擯；為欲令其出不善處，安置善處。 又諸菩薩，以神通力方便示現那落迦等諸趣等相，令諸有情厭離不善；方便引令入佛聖教，歡喜信樂，生希有心，勤修正行。 云何菩薩住律儀戒，住攝善法戒，住饒益有情戒？ 善護律儀戒，善修攝善法戒，善行一切種饒益有情戒？ 謂諸菩薩，住別解脫律儀戒時，捨轉輪王而出家已，不顧王位，如棄草穢。 如有貧庶為活命故，棄下劣欲而出家已，不顧劣欲，不如菩薩清淨意樂，捨輪王位而出家已，不顧一切人中最勝轉輪王位。 又諸菩薩，住律儀戒，於未來世天魔王宮所有妙欲，不生喜樂。 亦不願求彼諸妙欲，修行梵行。 於彼妙欲尚如實觀，猶如趣入廣大種種恐畏稠林，況餘諸欲。 又諸菩薩，既出家已，於現在世尊貴有情種種上妙利養恭敬，正慧審觀尚如變吐曾不味著，何況於餘卑賤有情所有下劣利養恭敬。 又諸菩薩，常樂遠離，若獨靜處，若在眾中，於一切時心專遠離寂靜而住。 不唯於是尸羅律儀而生喜足，依戒、住戒，勤修無量菩薩等持，為欲引發證得自在。 又諸菩薩，雖處雜眾，而不樂為乃至少分不正言論；居遠離處，不起少分諸惡尋思。 或時失念暫爾現行，尋便發起猛利悔愧，深見其過。 數數悔愧，深見過故，雖復暫起不正言論、諸惡尋思，而能速疾安住正念，於彼獲得無復作心。 由此因緣，則能拘檢。 習拘檢故，漸能如昔於彼現行深生喜樂，於今安住彼不現行喜樂亦爾。 又能違逆，令不現起。 又諸菩薩，於諸菩薩一切學處，及聞已入大地菩薩廣大無量不可思議長時最極難行學處，心無驚懼，亦不怯劣。 唯作是念：彼既是人，漸次修學，於諸菩薩一切學處廣大無量不可思議淨身語等諸律儀戒成就圓滿；我亦是人，漸次修學，決定無疑。 當得如彼淨身語等諸律儀戒成就圓滿。 又諸菩薩，住律儀戒，常察己過，不伺他非，普於一切兇暴犯戒諸有情所，無損害心，無瞋恚心。 菩薩於彼由懷上品法大悲故，現前發起深憐愍心、欲饒益心。 又諸菩薩，住律儀戒，雖復遭他手足、塊石、刀杖等觸之所加害，於彼尚無少恚恨心，況當於彼欲出惡言、欲行加害，況復發言毀辱訶責，以少苦觸作不饒益。 又諸菩薩，住律儀戒，具足成就五支所攝不放逸行。 一、前際俱行不放逸行，二、後際俱行不放逸行，三、中際俱行不放逸行，四、先時所作不放逸行，五、俱時隨行不放逸行。 謂諸菩薩，於菩薩學正修學時，若於過去已所違犯如法悔除，是名菩薩前際俱行不放逸行。 若於未來當所違犯如法悔除，是名菩薩後際俱行不放逸行。 若於現在正所違犯如法悔除，是名菩薩中際俱行不放逸行。 若諸菩薩，先於後時當所違犯，發起猛利自誓欲樂：謂我定當如如所應行，如如所應住，如是如是行，如是如是住，令無所犯。 是名菩薩先時所作不放逸行。 若諸菩薩，即以如是先時所作不放逸行為所依止，如如所應行，如如所應住，如是如是行，如是如是住，不起毀犯。 是名菩薩俱時隨行不放逸行。 又諸菩薩，住律儀戒，覆藏自善，發露己惡，少欲喜足，堪忍眾苦，性無憂慼，不掉不躁，威儀寂靜，離矯詐等一切能起邪命之法。 菩薩成就如是十支，名住律儀戒，善護律儀戒。 謂不顧戀過去諸欲，又不希求未來諸欲，又不耽著現在諸欲，又樂遠離不生喜足，又能掃滌不正言論諸惡尋思，又能於己不自輕蔑，又性柔和，又能堪忍，又不放逸，又能具足軌則淨命。 又諸菩薩，已能安住攝善法戒。 若於身財少生顧戀尚不忍受，何況其多。 又於一切犯戒因緣根本煩惱、少分煩惱忿恨等生，亦不忍受。 又於他所發生恚、害、怨恨等心，亦不忍受。 又於所起懈怠、懶惰，亦不忍受。 又於所起等至味著、等至煩惱，亦不忍受。 又於五處如實了知。 謂如實知善果勝利，又能如實了知善因，又能如實知善因果倒與無倒，又如實知攝善法障。 是諸菩薩能於善果見大勝利，尋求善因；為攝善故，如實了知倒與無倒；由此菩薩獲得善果。 不於無常妄見為常，不於其苦妄見為樂，不於不淨妄見為淨，不於無我妄見為我。 如實了知攝善法障；為攝善故，速疾遠離。 菩薩由此十種相故，名住攝善法戒。 速能攝善一切種相。 謂施漸次、若戒漸次、若忍漸次、若精進漸次、若靜慮漸次，及五種慧。 又諸菩薩由十一相，名住一切種饒益有情戒。 於一一相中成就一切種。 謂諸菩薩，於諸有情彼彼事業，皆為助伴。 謂於思量所作事業，及於功用所作事業，悉能與彼而作助伴。 或於道路若往、若來，或於無倒事業加行，或於守護所有財物，或於和合展轉乖離，或於義會，或於修福，皆為助伴。 於諸救苦亦為助伴。 謂於遭遇疾疫有情瞻侍供給，盲者啟導，聾者撝義，手代言者曉以想像，迷方路者示以遇途，支不具者惠以荷乘，其愚騃者誨以勝慧。 為貪欲纏所苦有情，開解令離貪欲纏苦。 如是若為瞋恚、惛沈睡眠、掉舉惡作、疑纏所苦有情，開解令離疑纏等苦。 欲尋思纏所苦有情，開解令離欲尋思苦。 如欲尋思，恚、害、親里、國土、不死、輕侮相應、族姓相應所有尋思，當知亦爾。 他蔑、他勝所苦有情，開解令離被蔑、勝苦。 行路疲乏所苦有情，施座施處，調身按摩，令其止息勞倦眾苦。 又諸菩薩，為諸有情如理宣說。 謂於樂行惡行有情，為欲令斷諸惡行故，以相應文句、助伴、隨順、清亮、有用、相稱、應順、常委分資糧法而為宣說。 或復方便善巧宣說。 如於樂行惡行有情，為欲令斷諸惡行故；如是於行慳行，有情為欲令彼斷慳行故；於現法中求財寶者，為欲令彼正少功力，集多財寶，守護無失；於佛聖教懷憎嫉者，為欲令彼得清淨信，證清淨見，超諸惡趣，盡一切結，越一切苦；應知亦爾。 又諸菩薩，於其有恩諸有情所深知恩惠，常思酬報。 暫見申敬，讚言善來，怡顏歡慰，吐誠談謔；祥處設座，正筵令坐。 若等若增財利供養現前酬答，非以下劣。 於彼事業雖不求請，尚應伴助。 況于有命。 如於事業，如是於苦，於如理說，於方便說，於濟怖畏，於衰惱處開解愁憂，於惠資具，於與依止，於隨心轉，於顯實德令深歡悅，於懷親愛方便調伏，於現神通驚恐引攝，如應廣說，當知亦爾。 又諸菩薩，於遭怖畏諸有情類，能為救護。 謂於種種禽獸、水火、王賊、怨敵、家主、宰官、不活、惡名、大眾、威德、非人、起屍、魍魎等畏，皆能救護，令得安隱。 又諸菩薩，於處衰惱諸有情類，能善開解，令離愁憂。 或依親屬有所衰亡。 所謂父母、兄弟、妻子、奴婢、僮僕、宗長、朋友、內外族因、親教、軌範及餘尊重，時有喪亡，善為開解，令離憂惱。 或依財寶有所喪失。 謂或王賊之所侵奪，或火所燒，或水所溺，或為矯詐之所誑誘，或由事業無方損失，或為惡親非理橫取，或家生火之所耗費，於如是等財寶喪失，善為開解，令離憂惱。 由是因緣，諸有情類生軟中上三品愁憂，菩薩皆能正為開解。 又諸菩薩，備資生具，隨有來求，即皆施與。 謂諸有情求食與食，求飲與飲，求乘與乘，求衣與衣，求莊嚴具施莊嚴具，求諸什物施以什物，求鬘塗香施鬘塗香，求止憩處施止憩處，求諸光明施以光明。 又諸菩薩，性好攝受諸有情類，如法御眾，方便饒益。 以無染心先與依止，以憐愍心現作饒益，然後給施如法衣服、飲食、臥具、病緣醫藥資身什物。 若自無有，應從淨信長者、居士、婆羅門等求索與之。 於己以法所獲如法衣服、飲食、諸坐臥具、病緣醫藥資身什物，與眾同用，自無隱費。 於時時間，以其隨順八種教授而正教授，五種教誡而正教誡。 此中所說教授、教誡，當知如前力種性品已廣分別。 又諸菩薩，於有情心性好隨轉。 隨心轉時，先知有情若體若性。 知體性已，隨諸有情所應共住，即應如是與其共住；隨諸有情所應同行，即應如是與彼同行。 若諸菩薩欲隨所化有情心轉，當審觀察，若於如是如是相事現行身語生他憂苦，如是憂苦若不令其出不善處安立善處，菩薩爾時於如是事現行身語，護彼心故，方便思擇勵力遮止令不現行。 如是憂苦若能令其出不善處安立善處，菩薩爾時於如是事現行身語，住哀愍心，不隨如是有情心轉，方便思擇勵力策發要令現行。 復審觀察，若於如是他有情事現行身語令餘有情發生憂苦，如是憂苦若不令他、或餘有情、或不令二出不善處安立善處，菩薩爾時於如是事現行身語，護餘心故，方便思擇勵力遮止令不現行。 如是憂苦若能令他、或餘有情、或能令二出不善處安立善處，菩薩爾時於如是事現行身語，住哀愍心，不隨如是有情心轉，方便思擇勵力策發要令現行。 復審觀察，若於如是菩薩自事現行身語生他憂苦，如是現行身語二業非諸菩薩學處所攝，不順福德、智慧資糧，如是憂苦不能令他出不善處安立善處，菩薩爾時於如是事現行身語，護他心故，方便思擇勵力遮止令不現行。 與此相違現行身語，如前應知。 如生憂苦，如是廣說生於喜樂，隨其所應，當知亦爾。 又隨他心而轉菩薩，知他有情忿纏所纏，現前忿纏難可捨離，尚不讚歎，何況毀呰，即於爾時亦不諫誨。 又隨他心而轉菩薩，他雖不來談論慶慰，尚應自往談論慶慰，何況彼來而不酬報。 又隨他心而轉菩薩，終不故意惱觸於他，唯除訶責諸犯過者，起慈悲心，諸根寂靜，如應訶責令其調伏。 又隨他心而轉菩薩，終不嗤誚輕弄於他，令其𧹞愧不安隱住，亦不令其心生憂悔。 雖能摧伏得勝於彼，而不彰其墮在負處。 彼雖淨信，生於謙下，終不現相而起自高。 又隨他心而轉菩薩，於諸有情非不親近，不極親近，亦不非時而相親近。 又隨他心而轉菩薩，終不現前毀他所愛，亦不現前讚他非愛；非情交者不吐實誠，不屢希望，知量而受；若先許應他飲食等，終無假託不赴先祈，為性謙冲如法曉諭。 又諸菩薩性好讚揚真實功德，令他歡喜。 於信功德具足者前，讚揚信德令其歡喜；於戒功德具足者前，讚揚戒德令其歡喜；於聞功德具足者前，讚揚聞德令其歡喜；於捨功德具足者前，讚揚捨德令其歡喜；於慧功德具足者前，讚揚慧德令其歡喜。 又諸菩薩性好悲愍，以調伏法調伏有情。 若諸有情有下品過下品違犯，內懷親愛無損惱心，以軟訶責而訶責之。 若諸有情有中品過中品違犯，內懷親愛無損惱心，以中訶責而訶責之。 若諸有情有上品過上品違犯，內懷親愛無損惱心，以上訶責而訶責之。 如訶責法，治罰亦爾。 若諸有情有下、中品應可驅擯過失違犯，菩薩爾時為教誡彼及餘有情，以憐愍心及利益心，權時驅擯，後還攝受。 若諸有情有其上品應可驅擯過失違犯，菩薩爾時盡壽驅擯，不與共住、不同受用，憐愍彼故不還攝受，勿令其人於佛聖教多攝非福，又為教誡利餘有情。 又諸菩薩為欲饒益諸有情故，現神通力，或為恐怖、或為引攝。 謂為樂行諸惡行者，方便示現種種惡行諸果異熟。 謂諸惡趣，小那落迦、大那落迦、寒那落迦、熱那落迦，既示現已，而告之言：汝當觀此，先於人中造作增長諸惡行故，今受如是最極暴惡、辛楚、非愛苦果異熟。 彼見是已，恐怖厭患，離諸惡行。 復有一類無信有情，菩薩眾中隨事故問，彼作異思拒而不答。 菩薩爾時或便化作執金剛神，或復化作壯色大身巨力藥叉，令其恐怖。 由是因緣，捨慢生信，恭敬正答；其餘大眾聞彼正答，亦皆調伏。 或現種種神通變化，或一為多，或多為一，或以其身穿過石壁、山巖等障往還無礙，如是廣說乃至梵世身自在轉，現無量種神變差別，或復現入火界定等，或復示現共聲聞等種種神通，方便引攝，令諸有情踊躍歡喜。 諸未信者，方便安處信具足中；諸犯戒者，方便安處戒具足中；諸少聞者，方便安處聞具足中；多慳悋者，方便安處捨具足中；諸惡慧者，方便安處慧具足中。 如是菩薩成就一切種饒益有情戒。 是名菩薩三種戒藏，亦名無量大功德藏。 謂律儀戒所攝戒藏，攝善法戒所攝戒藏，饒益有情戒所攝戒藏。 若諸菩薩欲於如是菩薩所學三種戒藏勤修學者，或是在家、或是出家，先於無上正等菩提發弘願已，當審訪求同法菩薩，已發大願、有智有力於語表義能授能開。 於如是等功德具足勝菩薩所，先禮雙足，如是請言：我今欲於善男子所、或長老所、或大德所，乞受一切菩薩淨戒，唯願須臾不辭勞倦，哀愍聽授。 既作如是無倒請已，偏袒右肩，恭敬供養十方三世諸佛世尊、已入大地得大智慧得大神力諸菩薩眾，現前專念彼諸功德，隨其所有功德因力，生殷淨心或少淨心。 有智有力勝菩薩所，謙下恭敬膝輪據地，或蹲、跪、坐，對佛像前，作如是請：唯願大德，或言長老、或善男子，哀愍授我菩薩淨戒。 如是請已，專念一境長養淨心，我今不久當得無盡、無量、無上大功德藏，即隨思惟如是事義，默然而住。 爾時有智有力菩薩，於彼能行正行菩薩，以無亂心，若坐、若立而作是言：汝如是名善男子聽、或法弟聽，汝是菩薩不？ 彼應答言：是！ 發菩提願未？ 應答言：已發！ 自此已後，應作是言：汝如是名善男子、或法弟，欲於我所受諸菩薩一切學處，受諸菩薩一切淨戒。 謂律儀戒、攝善法戒、饒益有情戒。 如是學處、如是淨戒，過去一切菩薩已具，未來一切菩薩當具，普於十方現在一切菩薩今具。 於是學處、於是淨戒，過去一切菩薩已學，未來一切菩薩當學，現在一切菩薩今學。 汝能受不？ 答言：能受！ 能授菩薩第二、第三亦如是說，能受菩薩第二、第三亦如是答。 能授菩薩作如是問，乃至第三授淨戒已。 能受菩薩作如是答，乃至第三受淨戒已。 能受菩薩不起于坐。 能授菩薩對佛像前，普於十方現住諸佛及諸菩薩恭敬供養，頂禮雙足，作如是白：某名菩薩，今已於我某菩薩所，乃至三說受菩薩戒，我某菩薩已為某名菩薩作證。 唯願十方無邊無際諸世界中諸佛菩薩第一真聖，於現不現一切時處一切有情皆現覺者，於此某名受戒菩薩亦為作證。 第二、第三，亦如是說。 如是受戒羯磨畢竟。 從此無間，普於十方無邊無際諸世界中現住諸佛、已入大地諸菩薩前，法爾相現。 由此表示如是菩薩已受菩薩所受淨戒。 爾時十方諸佛菩薩，於是菩薩法爾之相生起憶念；由憶念故，正智見轉；由正智見，如實覺知：某世界中某名菩薩，某菩薩所正受菩薩所受淨戒。 一切於此受戒菩薩，如子如弟，生親善意，眷念憐愍。 由佛菩薩眷念憐愍，令是菩薩希求善法倍復增長，無有退減。 當知是名受菩薩戒啟白請證。 如是已作受菩薩戒羯磨等事，授受菩薩俱起供養，普於十方無邊無際諸世界中諸佛菩薩，頂禮雙足恭敬而退。 如是菩薩所受律儀戒，於餘一切所受律儀戒最勝無上，無量無邊大功德藏之所隨逐，第一最上善心意樂之所發起，普能對治於一切有情一切種惡行。 一切別解脫律儀，於此菩薩律儀戒百分不及一，千分不及一，數分不及一，計分不及一，算分不及一，喻分不及一，鄔波尼殺曇分亦不及一，攝受一切大功德故。 又此菩薩安住如是菩薩淨戒，先自數數專諦思惟：此是菩薩正所應作，此非菩薩正所應作。 既思惟已，然後為成正所作業，當勤修學。 又應專勵聽聞菩薩素怛纜藏及以解釋，即此菩薩素怛纜藏、摩怛履迦，隨其所聞當勤修學。 又諸菩薩，不從一切唯聰慧者求受菩薩所受淨戒。 無淨信者，不應從受；謂於如是所受淨戒初無信解，不能趣入，不善思惟。 有慳貪者，慳貪弊者，有大欲者，無喜足者，不應從受。 毀淨戒者，於諸學處無恭敬者，於戒律儀有慢緩者，不應從受。 有忿恨者，多不忍者，於他違犯不堪耐者，不應從受。 有嬾惰者，有懈怠者，多分耽著日夜睡樂、倚樂、臥樂，好合徒侶樂喜談者，不應從受。 心散亂者，下至不能搆牛乳頃善心一緣住修習者，不應從受。 有闇昧者，愚癡類者，極劣心者，誹謗菩薩素怛纜藏、及菩薩藏摩怛履迦者，不應從受。 又諸菩薩，於受菩薩戒律儀法，雖已具足受持究竟，而於謗毀菩薩藏者無信有情，終不率爾宣示開悟。 所以者何？ 為其聞已不能信解，大無知障之所覆蔽，便生誹謗。 由誹謗故，如住菩薩淨戒律儀，成就無量大功德藏，彼誹謗者亦為無量大罪業藏之所隨逐，乃至一切惡言、惡見及惡思惟未永棄捨，終不免離。 又諸菩薩欲授菩薩菩薩戒時，先應為說菩薩法藏摩怛履迦、菩薩學處及犯處相，令其聽受，以慧觀察自所意樂，堪能思擇受菩薩戒，非唯他勸、非為勝他。 當知是名堅固菩薩堪受菩薩淨戒律儀，以受戒法如應正授。 如是菩薩住戒律儀，有其四種他勝處法。 何等為四？ 若諸菩薩為欲貪求利養恭敬，自讚毀他。 是名第一他勝處法。 若諸菩薩現有資財，性慳財故，有苦、有貧、無依、無怙正求財者來現在前，不起哀憐而修惠捨；正求法者來現在前，性慳法故，雖現有法而不給施。 是名第二他勝處法。 若諸菩薩長養如是種類忿纏，由是因緣，不唯發起麁言便息；由忿蔽故，加以手足、塊石、刀杖、捶打、傷害、損惱有情。 內懷猛利忿恨意樂，有所違犯他來諫謝，不受、不忍、不捨怨結。 是名第三他勝處法。 若諸菩薩謗菩薩藏，愛樂宣說、開示、建立像似正法，於像似法或自信解，或隨他轉。 是名第四他勝處法。 如是名為菩薩四種他勝處法。 菩薩於四他勝處法隨犯一種，況犯一切，不復堪能於現法中增長攝受菩薩廣大菩提資糧，不復堪能於現法中意樂清淨。 是即名為相似菩薩，非真菩薩。 菩薩若用軟、中品纏毀犯四種他勝處法，不捨菩薩淨戒律儀；上品纏犯，即名為捨。 若諸菩薩毀犯四種他勝處法，數數現行，都無慚愧，深生愛樂，見是功德，當知說名上品纏犯。 非諸菩薩暫一現行他勝處法，便捨菩薩淨戒律儀。 如諸苾芻犯他勝法，即便棄捨別解脫戒。 若諸菩薩由此毀犯，棄捨菩薩淨戒律儀，於現法中堪任更受，非不堪任。 如苾芻住別解脫戒，犯他勝法，於現法中不任更受。 略由二緣，捨諸菩薩淨戒律儀。 一者、棄捨無上正等菩提大願；二者、現行上品纏犯他勝處法。 若諸菩薩，雖復轉身遍十方界，在在生處不捨菩薩淨戒律儀；由是菩薩不捨無上菩提大願，亦不現行上品纏犯他勝處法。 若諸菩薩轉受餘生，忘失本念，值遇善友，為欲覺悟菩薩戒念，雖數重受而非新受，亦不新得。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
總標：戒之九相
本品位於本地分菩薩地第十五的初持瑜伽處，是戒品第十之一。
什麼是菩薩的戒波羅蜜多？嗢拕南（攝頌）說：自性、一切、難、一切門、善士、一切種、遂求、二世樂、清淨——這九種相，是略說的「戒」。
也就是說，這九種相的戒，合起來就是菩薩的戒波羅蜜多：一自性戒，二一切戒，三難行戒，四一切門戒，五善士戒，六一切種戒，七遂求戒，八此世他世樂戒，九清淨戒。
一、自性戒
什麼是菩薩的自性戒？簡單說，具足四種功德，就是菩薩的自性戒。哪四種？一從他正受（從他人如法受得），二善淨意樂（受戒的心清淨良善），三犯已還淨（一旦違犯便還令清淨），四深敬專念無有違犯（深心恭敬、專注憶念、不去違犯）。
這四者之間，其實有一條因果鏈。正因為是「從他正受」，菩薩在所學的戒上若有違犯，便會對外觀照他人、深生愧恥；正因為「善淨意樂」，若有違犯，便會對內自我反省、深起慚羞。也正因為「犯已還淨」與「深敬專念初無違犯」這兩重因緣，菩薩才能遠離種種惡作。整條鏈就是：從他正受、善淨意樂這兩者作依止，生起慚愧；由慚愧，才能善加防護所受的尸羅（戒）；由防護，才終於遠離惡作。
換個角度看這四者：「從他正受」與「善淨意樂」是戒法本身；「犯已還淨」與「深敬專念無有違犯」，是前兩種法引發出來的結果。再細分一層——「從他正受」、「善淨意樂」、「深敬專念無有違犯」這三法，能使所受的淨戒不被毀壞；「犯已還淨」這一法，則能使已犯之戒重新清淨。
具足這四種功德的自性尸羅，論以四個完整的結論稱說它。應當知道，這正是妙善淨戒：因為正受隨學，能利益自己也利益他人，能利益安樂無量眾生，哀愍世間諸天與人，令其得到義利與安樂。應當知道，這正是無量淨戒：因為它攝受無量菩薩所學。應當知道，這正是饒益一切有情淨戒：因為它現前就能作一切有情的利益安樂。應當知道，這正是能獲大果勝利淨戒：因為它攝受並隨與無上正等菩提之果。以上所說，名為菩薩的自性戒。
二、一切戒
什麼是菩薩的一切戒？菩薩戒略有二種：一在家分戒，二出家分戒。這就是一切戒的總綱。再依這在家、出家二分淨戒細分，略說有三種：一律儀戒，二攝善法戒，三饒益有情戒。
律儀戒，是諸菩薩所受的七眾別解脫律儀——也就是苾芻戒、苾芻尼戒、正學戒、勤策男戒、勤策女戒、近事男戒、近事女戒這七種，依在家、出家二分而分屬。這就是菩薩律儀戒。
攝善法戒，是諸菩薩受律儀戒之後，為求大菩提、由身語意所積集的一切善法，總說名為攝善法戒。具體是什麼呢？是依戒、住戒，於聽聞、思惟、修習止觀、樂居獨處精勤修學；是時時對尊長合掌、起身相迎、問訊、禮拜、恭敬；是對病者悲愍殷重地瞻視侍奉；是對種種善說施以讚歎，對有功德的人真誠讚美；是對十方一切有情的福業，以殊勝意樂發起淨信、隨喜讚言；是對他人的違犯，思惟抉擇、安忍不報；是以身語意的一切善根，迴向無上正等菩提；是以一切種上妙供具供養佛法僧；是於善品恒常勇猛精進，於身語意安住不放逸，於諸學處正念正知，密護根門，飲食知量，初夜後夜常修覺悟；是親近善士、依止善友；是對自己的過犯審諦了知、深見過失——未犯的便專意護持，已犯的便至心發露、如法懺悔清淨。這一切引攝、護持、增長善法的戒，就是菩薩攝善法戒。
饒益有情戒，應當知道略有十一相。哪十一相？第一相，諸菩薩對有情能引生義利的種種事業，與他作助伴；對有情隨所生起的疾病等苦，也瞻視侍奉、與作助伴。第二相，諸菩薩依世間、出世間的種種義利，為有情演說法要，先以方便宣說、先依正理宣說，後令他們各自獲得相應義利。第三相，諸菩薩對先前有恩的有情，善能守護知恩之心，隨其所應現前酬報。第四相，諸菩薩對墮入師子、虎狼、鬼魅、王賊、水火等種種怖畏的有情，皆能救護，使他們離開這些怖畏之處。第五相，諸菩薩對喪失財寶、親屬的有情，善為開解，使他們遠離愁憂。第六相，諸菩薩對匱乏資生用具的有情，施與一切所需的資生眾具。第七相，諸菩薩隨順道理，給予正當依止，如法統御徒眾。第八相，諸菩薩隨順世間事務的言說、呼召、去來、談論、慶慰、隨時往赴及受取飲食等事；總之，遠離一切引生無義、違逆他意的行為，於其餘事情則隨順他心而轉。第九相，諸菩薩若隱若顯地顯示自身所有真實功德，使有情歡喜進學。第十相，諸菩薩對有過失者，內懷親昵及利益安樂的增上意樂，調伏、訶責、治罰、驅擯，為使他出離不善之處、安立於善處。第十一相，諸菩薩以神通力方便示現那落迦等惡趣相，使有情厭離不善，再方便引導他們進入佛的聖教，歡喜信樂、生希有心、勤修正行。
三、住三戒（善護律儀·善修攝善法·善行饒益有情）
什麼是住律儀戒、住攝善法戒、住饒益有情戒？什麼是善護律儀戒、善修攝善法戒、善行一切種饒益有情戒？論在這裡，把三聚淨戒各自「真正活出來」的樣子，講得極細。
善護律儀戒：十支
第一支，捨輪王而出家，不顧戀王位，如棄草穢——猶如貧苦之人為活命而捨棄下劣欲樂出家，尚不顧戀那下劣之欲，何況菩薩以清淨意樂，捨輪王位而不顧戀一切人中最殊勝的王位。
第二支，對未來世天魔王宮的妙欲不生喜樂，也不願求那些妙欲去修行梵行——對那些妙欲，菩薩如實觀察，猶如趣入廣大可怖的稠林一般，何況其餘的欲樂。
第三支，既已出家，對現世尊貴有情的上妙利養恭敬，以正慧審觀，尚如同嘔吐之物一般不曾貪著，何況對卑賤有情的下劣利養恭敬。
第四支，常樂遠離，無論獨處靜室或身在眾中，一切時心專注於遠離、寂靜而住；不只滿足於這分戒律儀本身，更依戒、住戒，勤修無量菩薩等持，為了引發證得自在。
第五支，雖處雜眾，卻不樂於哪怕少分的不正言論，居遠離處不生少分惡尋思；偶或一時失念、暫爾現行，便即刻發起猛利悔愧、深見其過，數數悔愧之故，雖一時暫起不正言論、惡尋思，卻能速疾安住正念，獲得不再造作之心——由此能自我約束；習於自我約束，漸漸對昔日現行之事不再貪著，對今日的不現行同樣感到喜樂，又能違逆惡念使其不再現起。
第六支，對一切菩薩學處，乃至聽聞已入大地菩薩廣大無量不可思議、長時最極難行的學處，心無驚懼也不怯弱——只作此念：「他既是人，漸次修學而能成就；我也是人，漸次修學，必定無疑也能如此。」
第七支，常自省察己過、不伺察他人過失，對一切兇暴犯戒的有情，無損害心、無瞋恚心——菩薩因懷有上品法的大悲，對他們反而發起深憐愍心、欲饒益心。
第八支，雖然遭受他人手足、塊石、刀杖等加害，對他尚無少分恚恨之心，何況會出惡言、行加害，何況會發言毀辱訶責。
第九支，具足成就五支所攝的不放逸行：對過去已犯的如法懺悔（前際俱行）、對未來當犯的如法懺悔（後際俱行）、對現在正犯的如法懺悔（中際俱行）、事前發起猛利自誓欲樂使無所犯（先時所作）、依此自誓而行不起毀犯（俱時隨行）。
這五支各有完整的行相：對過去已經違犯的，如法悔除，名為前際俱行不放逸行；對未來可能違犯的，預先如法悔除，名為後際俱行不放逸行；對現在正在違犯的，如法悔除，名為中際俱行不放逸行。先時所作不放逸行，是在尚未違犯之前發起猛利自誓：「我決定要依所應行而行、依所應住而住，如此行、如此住，使自己無所違犯。」俱時隨行不放逸行，則以這項事前自誓為依止，在每一當下依所應行而行、依所應住而住，實際不起毀犯。
第十支，覆藏自己的善行、發露自己的過惡，少欲喜足，能堪忍種種苦，性無憂愁，不掉動、不躁動，威儀寂靜，遠離矯詐等一切能起邪命的作法。
菩薩成就如是十支，就名為住律儀戒、善護律儀戒——也就是：不顧戀過去諸欲，不希求未來諸欲，不耽著現在諸欲，樂於遠離而不生喜足，能掃滌不正言論與惡尋思，能不自我輕蔑，性情柔和，能堪忍，不放逸，能具足軌則淨命。
善修攝善法戒：十相
既已安住攝善法戒，對身體財物，哪怕少分顧戀尚且不忍受，何況多分；對一切犯戒因緣的根本煩惱、少分煩惱忿恨，也不忍受；對他人所生的恚、害、怨恨，也不忍受；對自己所起的懈怠、懶惰，也不忍受；對自己所起的禪定味著、禪定煩惱，也不忍受。
又對五處如實了知：如實知善果勝利，如實知善因，如實知善因果的順逆，如實知攝善法之障。能於善果見到大勝利，便尋求善因；為了攝善，如實了知顛倒與不顛倒，由此獲得善果——不於無常妄見為常，不於苦妄見為樂，不於不淨妄見為淨，不於無我妄見為我；如實了知攝善法之障，為攝善故速疾遠離。
菩薩由此十種相，名為住攝善法戒，能速疾攝集一切種善——也就是布施漸次、戒漸次、忍漸次、精進漸次、靜慮漸次，以及聞思修生無漏的五種慧。
善行饒益有情戒：十一相
又由十一相，名為住一切種饒益有情戒——於每一相中皆成就一切種。
對有情的種種事業皆為助伴——無論是思量所作或功用所作的事業，或於道路往來，或於守護財物，或於和合分離乖隔之事，或於聚會修福，皆為助伴；對種種救苦之事也作助伴——對遭遇疾疫者瞻視供給，為盲者引導、為聾者以手勢示意、為失語者以想像曉喻、為迷路者指示道路、為肢體不全者施以荷乘、為愚癡者教誨以勝慧；為被貪欲纏所苦的有情，開解使他離貪欲纏苦；如是瞋恚、惛沈睡眠、掉舉惡作、疑等纏縛所苦的有情，也都開解使他們離苦。為被欲尋思纏所苦的有情，開解使他離欲尋思之苦；如欲尋思，恚尋思、害尋思、親里尋思、國土尋思、不死尋思、輕侮相應尋思、族姓相應尋思這些尋思所苦的有情，道理也是一樣，都加以開解。為被他人輕蔑、被他人勝過所苦的有情，開解使他離這被蔑、被勝之苦。為行路疲乏者，施座、施處，調身按摩。
又為諸有情如理宣說——對樂行惡行者，為使他斷除惡行，以相應的言詞為他宣說；或以方便善巧宣說——為慳吝者宣說以斷慳行，為求財者宣說使他守護財物無失，為對佛聖教心懷憎嫉者宣說使他得清淨信。
如理宣說所用的文句，必須相應、有助伴、能隨順、清楚明亮、有實際作用、與所說義相稱、順應對方，並且是能令資糧恒常增長的法。對現法求財寶者，是要教他以少量正當功力積集較多財寶，並守護所得而不失。對憎嫉佛教者，則不只使他生信，還要使他證得清淨見、超越諸惡趣、窮盡一切結、越過一切苦；這些也都依相同原則善巧宣說。
又對先前有恩的有情，深知恩惠、常思酬報——暫見便申致敬意，怡顏歡慰，款待上座；若有等量或增量的財利供養現前酬答，不以下劣之物對待；對彼方的事業雖不被求請，也應主動伴助。
又對遭逢怖畏的有情類，能加以救護——無論是禽獸、水火、王賊、怨敵之畏，或是家主、宰官之畏，或是不能活命、惡名遠播之畏，或是大眾、威德之畏，或是非人、起屍、魍魎等畏，皆能救護，使他們得到安穩。又對處於衰惱的有情類，能善加開解：或因親屬喪亡而衰惱——無論喪失的是父母、兄弟、妻子、奴婢、僮僕、宗長、朋友、內外族人，或是親教師、軌範師及其餘尊長——皆善為開解，使他離憂惱；或因財寶喪失而衰惱——無論是被王賊侵奪、被火燒、被水淹、被矯詐之人誑誘、因經營不善而損失、被惡親非理橫取，或因家中失火而耗費——也都善為開解，使他離憂惱。由此因緣，種種有情類生起或軟、或中、或上三品愁憂，菩薩皆能正為開解。
又備具資生用品，凡有來求，即皆施與——求食給食，求飲給飲，求乘給乘，求衣給衣，求莊嚴具施以莊嚴具，求種種器物施以器物，求花鬘塗香施以花鬘塗香，求止憩處施以止憩處，求光明者施以光明。
又性好攝受諸有情類，如法統御徒眾，方便饒益——以無染心先給予依止，以憐愍心現前作饒益，給施如法的衣食臥具、病緣醫藥；若自己沒有，便向淨信的長者、居士、婆羅門等求索而給與；自己以法所得的衣食器物，與大眾同用，自己毫不隱藏耗費；並時時以隨順的八種教授、五種教誡而正教授教誡。
又對有情心性善能隨順流轉——先了知有情的體性，再隨應與其共住、同行；若想隨順所化有情的心轉動，要審慎觀察這現行身語會不會使人憂苦、會不會使人出離不善處安立善處，依此決定現行還是遮止。又隨順他心而轉，知道他人忿纏難捨，尚不讚歎何況毀謗；他人雖不來談論慶慰，自己仍主動前往；終不故意惱觸於他，唯有對犯過者出於慈悲心加以訶責；終不嗤笑戲弄他人；對他人既不疏遠、也不過分親近。
這項審察有三層。第一，若自己的身語行為使所化有情憂苦，而這憂苦不能使他出離不善、安立於善，菩薩便為護其心而思擇、勵力遮止；若這憂苦能使他出離不善、安立於善，菩薩便住哀愍心，不隨他的意願而轉，反而思擇、勵力使該身語行為必定現行。第二，若處理一位有情之事會使另一位、原來那位、或兩者憂苦，也依這憂苦能否使其中一方或雙方出離不善、安立於善，分別遮止或策發現行。第三，若為菩薩自己的事情而現行身語，使他人憂苦，而這身語不屬菩薩學處、不順福智資糧、也不能安立他於善，便遮止不作；與此相反者，則如前所說應當現行。把「憂苦」換成「喜樂」，也依相應情況作同樣審察。
隨他心轉還有明確分寸。對正被忿纏所縛、當下難以捨離的人，不讚歎他，更不毀訾，也不在那一刻勸諫；即使對方沒有前來談論慶慰，菩薩仍主動前往，若對方來了更一定酬答。菩薩不故意惱觸人；訶責犯過者時，也以慈悲、諸根寂靜而使他調伏。他不嗤誚輕弄，使人羞愧不安；即使有能力勝過對方，也不彰顯其失敗；即使對方因淨信而謙下，也不顯出自高之相。對人既非不親近，也非極度親近，更不在不合時宜時親近；不當面毀謗對方所愛，也不當面讚歎對方所不愛。對沒有情誼的人不吐露實誠，不屢次索求，受取時知道分量；先前若答應赴人飲食等請，絕不假託不去，並以謙沖之性如法曉諭。
又性好讚揚真實功德，使他人歡喜——對具足信德、戒德、聞德、捨德、慧德者，逐一讚揚使其歡喜。又性好悲愍，以調伏之法調伏有情——對下品、中品、上品的過失違犯，分別以柔軟、中等、嚴厲的訶責對待；應驅擯者，視情節輕重暫時驅擯或盡壽驅擯。
訶責與治罰都依三品過失相稱而行，內心始終親愛、無損惱。對下品或中品而應驅擯的違犯，為了教誡本人及其餘有情，以憐愍、利益之心暫時驅擯，之後仍再攝受；對上品而應驅擯的違犯，則盡壽驅擯，不共住、不共同受用，出於憐愍而不再攝受，以免他在佛教中多積非福，也藉此教誡、利益其餘有情。
又為了饒益有情，現起神通力，或為使人恐怖、或為加以引攝——對樂行惡行者示現惡趣果報使其恐怖厭患；對無信而刁難者示現威猛之相使其調伏；或現種種神通變化，方便引攝，使有情踴躍歡喜。對尚未生信的人，方便安置他於信具足之中；對已犯戒的人，方便安置他於戒具足之中；對少聞的人，方便安置他於聞具足之中；對多慳吝的人，方便安置他於捨具足之中；對愚惡慧的人，方便安置他於慧具足之中。
對樂行惡行者，所示現的是小那落迦、大那落迦、寒那落迦、熱那落迦等惡趣，並告訴他：「你應觀察，先前在人中造作、增長惡行，所以如今受這最暴惡、辛楚、不可愛的苦果異熟。」對在菩薩眾中故意拒答的無信者，或化作執金剛神，或化作形色壯大、身巨力強的藥叉，使他恐怖、捨慢、生信而恭敬正答，其餘大眾聽聞後也一同調伏。引攝時所現的神變包括一身化多身、多身合一身，以身穿過石壁山巖而往來無礙，乃至上到梵世自在運身，或入火界定，或示現與聲聞等共通的種種神通。
如此，菩薩便成就一切種饒益有情戒。這就是菩薩的三種戒藏，也名為無量大功德藏——也就是律儀戒所攝的戒藏、攝善法戒所攝的戒藏、饒益有情戒所攝的戒藏。
四、受菩薩戒羯磨儀軌
若想於這三種戒藏勤加修學，無論在家或出家，先對無上正等菩提發弘大誓願，再審慎尋訪求請同法的菩薩——已發大願、有智有力、能於語言表義善能授受開示者。
受菩薩戒，從同法菩薩處請受。 先頂禮雙足，這樣請求：「我今想在善男子您所、或長老您所、或大德您所，乞受一切菩薩淨戒，唯願您不辭辛勞片刻，哀愍聽授於我。」如此請求之後，偏袒右肩，恭敬供養十方諸佛菩薩，生起殷重淨心或少分淨心。在這有智有力的殊勝菩薩處，謙下恭敬，或蹲、或跪、或坐，再次請求：「唯願大德——或言長老、或言善男子——哀愍授我菩薩淨戒。」專注一心，長養淨心，默然而住。
這時授戒的菩薩以無散亂之心，問：「你是菩薩嗎？」答：「是！」「你已發菩提願了嗎？」答：「已發！」自此之後便正式宣告：「你想在我這裡受持諸菩薩一切學處，受持律儀戒、攝善法戒、饒益有情戒。這樣的學處、這樣的淨戒，過去、未來、現在一切菩薩皆已具足、皆已修學。你能受持嗎？」答：「能受！」如此三問三答，乃至第三次授戒、受戒已竟。授戒的菩薩在佛像之前，普對十方現住諸佛及諸菩薩恭敬供養、頂禮雙足，這樣禱白：「某名菩薩，如今已在我某菩薩這裡，乃至三說受了菩薩戒，我某菩薩已為某名菩薩作證。」如此第二次、第三次，也這樣說。如此受戒羯磨便告完成。
從此剎那無間，普於十方無邊無際諸世界中，現住的諸佛、已入大地的諸菩薩面前，便有法爾自然之相顯現，由此表示這位菩薩已受得菩薩所應受的淨戒。十方諸佛菩薩，對這位菩薩法爾之相生起憶念，如實覺知：某世界中某名菩薩，在某菩薩處正受得菩薩所受的淨戒——一切於此受戒的菩薩，如同自己的子弟，諸佛菩薩生起親善之意、眷念憐愍；由佛菩薩的眷念憐愍，使這位菩薩希求善法之心倍加增長，沒有絲毫退減。這就名為「受菩薩戒啟白請證」。如此已作完受菩薩戒的羯磨等事，授戒、受戒的菩薩共同生起供養，普於十方諸佛菩薩，頂禮雙足、恭敬而退。
如此菩薩所受的律儀戒，於其餘一切所受的律儀戒中最為殊勝無上——有無量無邊大功德藏隨逐而來；一切別解脫律儀，與這菩薩律儀戒相比，百分不及其一、千分不及其一、數分不及其一、計分不及其一、算分不及其一、喻分不及其一，乃至鄔波尼殺曇分（極微塵數之分）也不及其一，因為它能攝受一切大功德的緣故。
又這菩薩安住如此菩薩淨戒，應數數專心諦審思惟「這是菩薩正所應作、這不是菩薩正所應作」，思惟完畢便為了成就正所應作之業而勤加修學；又應當專心聽聞菩薩的素怛纜藏及其解釋，隨其所聞而勤加修學。
論又仔細交代：不從一切只是聰慧之人求受淨戒。對無淨信者、慳貪者、毀犯者、忿恨者、懶惰者、心散亂者、闇昧誹謗者，皆不應從他受戒——因為他們對所受的淨戒，或無信解不能趣入，或心懷怠惰，或無力堪能善心一緣安住修習。
這些不堪任的情形，論逐類說得更明白：沒有淨信者，對戒不信、不樂、不欲修習；慳貪、有大欲、不知喜足者，不應從受；毀淨戒、對學處不恭敬、對戒律儀慢緩者，不應從受；忿恨、多不忍、不能容受他人違犯者，不應從受；懶惰懈怠、常耽著日夜睡樂、倚樂、臥樂，喜好結伴談話者，不應從受；心散亂，連片刻善心一緣安住都不能者，不應從受；闇昧愚癡、心極下劣，並誹謗菩薩素怛纜藏及菩薩藏摩怛履迦者，也不應從受。
又諸菩薩，對於受菩薩戒律儀之法雖已具足受持究竟，但對誹謗菩薩藏、缺乏信心的有情，終不輕率宣示開示——因為他聽聞之後不能信解，反會因此生起誹謗；由誹謗的緣故，那誹謗者也將被無量大罪業藏所隨逐。又諸菩薩想要為他人授予菩薩戒時，應先為他演說菩薩法藏、菩薩學處及犯戒之相，使他憑藉智慧觀察自己的意樂，能堪能思擇受持菩薩戒，而非只是聽從他人勸說。這就是堅固的菩薩、堪受菩薩淨戒律儀，依此受戒之法相應正式授予。
〔另有一門——若不會遇具足功德的戒師，可對如來像前自誓而受；其原典在戒品之二卷末〔0521b〕，依卷界於彼處譯出，此處不重出。〕
五、四他勝處法
如此菩薩安住戒律儀，有四種他勝處法。哪四種？
若因貪求利養恭敬，而自我讚歎、毀謗他人——這名第一他勝處法。
若雖現有資財，卻因性慳吝財物，對有苦、有貧、無依、無怙、正當前來求乞財物的人，不生起哀憐之心去布施救濟；對正當前來求法的人，因性慳吝法，雖自己有法卻不給予傳授——這名第二他勝處法。
若長養忿恨纏縛，不只是發出粗惡之語便止息，更加以手足、塊石、刀杖捶打、傷害、損惱有情；對方有所違犯前來道歉謝罪，卻不肯接受、不肯容忍、不肯捨棄怨結——這名第三他勝處法。
若誹謗菩薩藏，喜好宣說、開示、建立似是而非的相似正法，對這相似法或自己信解、或隨順他人轉移信受——這名第四他勝處法。
如此名為菩薩四種他勝處法。對這四種他勝處法但凡違犯一種，何況犯了一切，便不再能於現法中增長攝受菩薩廣大菩提資糧，也不再能保有清淨的意樂——這便名為相似的菩薩，而非真實的菩薩。
菩薩若以輕、中等程度的煩惱纏縛而毀犯四種他勝處法，並不因此捨失菩薩淨戒律儀；若以上品程度的煩惱纏縛而違犯，便名為捨失。若一再現行，毫無慚愧，反而深生愛樂、視為功德，當知這就稱作上品纏犯。並非曾經一時現行他勝處法，便會捨失菩薩淨戒律儀——這不同於苾芻一旦違犯他勝法，便立即捨失別解脫戒；若諸菩薩因毀犯而捨失菩薩淨戒律儀，在現法中仍堪能重新受戒，這也不同於苾芻安住別解脫戒、一旦違犯他勝法便不能再受。
簡要來說，由二種因緣會捨失菩薩淨戒律儀：一是棄捨無上正等菩提的大願，二是以上品煩惱纏縛現行違犯他勝處法。若縱然轉身遍歷十方世界、在在生處，也不曾捨棄無上菩提大願、也不曾以上品煩惱纏縛現行違犯，便不會捨失菩薩淨戒律儀。若諸菩薩轉受其餘生處，忘失了本來的願念，後來值遇善友，為了重新覺悟菩薩戒念，雖然數次重新領受，但這並非「新受」，也不是「新得」——因為菩薩戒體本未曾失。
Overall Heading: The Nine Aspects of Discipline
This is the first part of the tenth chapter, the Chapter on Discipline, within the First Section of the fifteenth stage in the Basic Section, the Bodhisattva Stage.
What is the bodhisattva's perfection of discipline? The uddāna (summary verse) says: intrinsic nature, the all, the difficult, the all-gates, the good person, the all-kinds, the fulfilling-of-requests, the happiness of this world and the next, purity — these nine aspects are "discipline" stated in brief.
That is to say, these nine aspects of discipline, taken together, are the bodhisattva's perfection of discipline: (1) intrinsic-nature discipline, (2) all-discipline, (3) difficult-to-practice discipline, (4) all-gates discipline, (5) good-person discipline, (6) all-kinds discipline, (7) fulfilling-of-requests discipline, (8) the discipline of the happiness of this world and the next, (9) pure discipline.
One · Intrinsic-Nature Discipline
What is the bodhisattva's intrinsic-nature discipline? Stated simply, being complete with four qualities is the bodhisattva's intrinsic-nature discipline. Which four? (1) Receiving it rightly from another (obtaining it in accord with the Dharma from another person); (2) a well-purified aspiration (the mind that receives the discipline being pure and good); (3) restoring purity once one has transgressed (as soon as one violates, one restores it to purity again); (4) deep reverence, focused mindfulness, and no transgression (a mind deeply reverent, attentively mindful, and not going to transgress).
Among these four there is, in fact, a chain of cause and effect. Precisely because it is "received rightly from another," if the bodhisattva has any transgression in the discipline being trained in, he will look outward upon others and give rise to deep shame; precisely because of the "well-purified aspiration," if he has any transgression, he will reflect inward upon himself and give rise to deep abashment. And precisely because of the two conditions "restoring purity once one has transgressed" and "deep reverence, focused mindfulness, and from the first no transgression," the bodhisattva is able to keep far from all kinds of wrongdoing. The whole chain runs thus: the two — receiving rightly from another, and a well-purified aspiration — serve as the support; from them arise conscience and shame; by conscience and shame, one is then able to guard well the śīla (discipline) received; by guarding, one at last keeps far from wrongdoing.
Looking at these four from another angle: "receiving rightly from another" and "a well-purified aspiration" are the discipline-dharma itself; "restoring purity once one has transgressed" and "deep reverence, focused mindfulness, and no transgression" are the results drawn forth by the two former dharmas. Dividing one layer finer: the three dharmas — "receiving rightly from another," "a well-purified aspiration," and "deep reverence, focused mindfulness, and no transgression" — are able to keep the pure discipline received from being damaged; the one dharma, "restoring purity once one has transgressed," is able to make discipline already transgressed pure again.
Of the intrinsic-nature śīla complete with these four qualities, the treatise states four complete conclusions. It should be known that this is precisely the wondrously good pure discipline: by rightly receiving it and training in accord with it, one can benefit oneself and others, bring benefit and ease to measureless beings, and have pity on the gods and humans of the world so that they gain aim, benefit, and ease. It should be known that this is precisely the measureless pure discipline, because it gathers in the training of measureless bodhisattvas. It should be known that this is precisely the pure discipline that benefits all beings, because here and now it can work the benefit and ease of every being. It should be known that this is precisely the pure discipline that wins the great fruit and its surpassing gain, because it gathers in and accords with the fruit of unsurpassed perfect awakening. What has thus been stated is named the bodhisattva's intrinsic-nature discipline.
Two · All-Discipline
What is the bodhisattva's all-discipline? Bodhisattva discipline is, in brief, of two kinds: (1) the discipline pertaining to the householder's portion, (2) the discipline pertaining to the renunciant's portion. This is the overall rubric of all-discipline. Then, dividing finely by these two portions of pure discipline — householder and renunciant — there are, in brief, three kinds: (1) the discipline of restraint, (2) the discipline of gathering wholesome dharmas, (3) the discipline of benefiting beings.
The discipline of restraint is the seven-assembly prātimokṣa restraint received by the bodhisattvas — that is, the seven: the discipline of the bhikṣu, of the bhikṣuṇī, of the probationer, of the male novice, of the female novice, of the layman, and of the laywoman, apportioned according to the householder and renunciant portions. This is the bodhisattva's discipline of restraint.
The discipline of gathering wholesome dharmas is all the wholesome dharmas accumulated through body, speech, and mind by the bodhisattvas, after receiving the discipline of restraint, in their seeking of the great awakening — stated overall, these are named the discipline of gathering wholesome dharmas. What is it in particular? It is, relying on discipline and abiding in discipline, striving diligently to train in hearing, in reflection, in the cultivation of tranquillity and insight, and in delighting to dwell in solitude; it is, time and again, joining palms to elders, rising to greet them, inquiring after them, bowing, and paying respect; it is looking after and waiting upon the sick with compassion and earnestness; it is offering praise to all manner of well-spoken words, and sincerely praising those who have merit; it is, toward the meritorious deeds of all beings in the ten directions, giving rise, with a surpassing aspiration, to pure faith and words of sympathetic rejoicing; it is, toward the transgressions of others, reflecting and discerning, patiently enduring and not requiting; it is dedicating all the roots of goodness of body, speech, and mind toward supreme perfect awakening; it is making offering to the Buddha, Dharma, and Saṅgha with every kind of finest offering-article; it is, in the wholesome class, ever pressing on with valor and diligence, abiding in non-heedlessness in body, speech, and mind, keeping right mindfulness and right knowing in the various training-points, closely guarding the gates of the senses, knowing the measure in food and drink, and constantly practicing wakefulness in the first and the last watches of the night; it is drawing near to good persons and relying on good friends; it is examining one's own faults with precise knowing and seeing their fault deeply — what has not been transgressed, guarding it with focused intent; what has been transgressed, disclosing it with utmost heart and confessing it in accord with the Dharma so as to be purified. All this discipline that draws in, guards, and increases wholesome dharmas is the bodhisattva's discipline of gathering wholesome dharmas.
The discipline of benefiting beings should be known to have, in brief, eleven aspects. Which eleven? In the first aspect, bodhisattvas become helping companions in the various undertakings that can bring beings aim and benefit; they also look after, wait upon, and become companions to beings in whatever sufferings such as sickness arise. In the second, bodhisattvas expound the essentials of the Dharma in accord with the various aims and benefits of this world and beyond, first speaking by skillful means and first speaking in accord with principle, afterward causing beings to obtain the corresponding aims and benefits. In the third, toward beings who have earlier shown kindness, bodhisattvas guard well the mind that knows kindness and repay it directly as fitting. In the fourth, toward beings fallen into the various terrors of lions, tigers and wolves, spirits and specters, kings and thieves, water and fire, and the like, bodhisattvas rescue and protect them so that they leave those places of terror. In the fifth, toward beings who have lost wealth, treasure, or kin, bodhisattvas skillfully console them so that they leave sorrow and grief. In the sixth, toward beings lacking the goods that sustain life, bodhisattvas give all the sustaining goods they require. In the seventh, bodhisattvas accord with reason, grant a fit reliance, and govern a following in accord with the Dharma. In the eighth, bodhisattvas conform to the words, summons, coming and going, conversations, congratulations, timely visits, receiving of food and drink, and other dealings of worldly affairs; in brief, they keep far from every act that gives rise to what is meaningless or runs against another's wish, and in the remaining matters turn along with another's mind. In the ninth, whether hidden or shown, bodhisattvas display their own true merits so that beings rejoice and advance in training. In the tenth, toward one who has faults, bodhisattvas harbor an inward surpassing aspiration of intimacy, benefit, and ease, and tame, rebuke, punish, and expel him in order to make him depart from the unwholesome place and be set in the wholesome place. In the eleventh, by the power of spiritual penetration bodhisattvas expediently manifest the marks of the hells and other evil destinies so that beings weary of and turn from the unwholesome; then, by skillful means, they draw them into the Buddha's holy teaching, so that they rejoice, believe, delight, give rise to a mind of rare wonder, and diligently cultivate the right practice.
Three · Abiding in the Three Disciplines (Well Guarding Restraint · Well Cultivating the Gathering of Wholesome Dharmas · Well Practicing the Benefiting of Beings)
What is it to abide in the discipline of restraint, to abide in the discipline of gathering wholesome dharmas, to abide in the discipline of benefiting beings? What is it to well guard the discipline of restraint, to well cultivate the discipline of gathering wholesome dharmas, to well practice the all-kinds discipline of benefiting beings? Here the treatise sets forth, in extreme detail, the look of each of the three aggregates of pure discipline as it is "truly lived out."
Well Guarding the Discipline of Restraint: Ten Limbs
The first limb: to renounce the wheel-turning king's throne and go forth, without turning back in longing for the throne, as though casting away straw and filth — just as a poor and suffering person, for the sake of preserving his life, casts away base and lowly pleasures and goes forth, and does not even long for those base pleasures, how much more the bodhisattva, who, with a pure aspiration, casts away the wheel-turning king's throne and does not turn back in longing for the very throne most surpassing among men.
The second limb: toward the wondrous pleasures of the palace of the deva-māra king in a future world, giving rise to no delight, nor wishing to seek those wondrous pleasures in order to cultivate the pure life — toward those wondrous pleasures, the bodhisattva contemplates as they truly are, as though stepping into a vast and dreadful thicket, how much more the remaining pleasures.
The third limb: having gone forth, toward the finest gains, offerings, and honors of the honored beings of the present world, examining them with right wisdom, even as though they were vomit, having never craved them — how much more the base gains, offerings, and honors of lowly beings.
The fourth limb: ever delighting in solitude, whether dwelling alone in a quiet room or being amid a crowd, at all times keeping the mind focused on solitude and abiding in stillness; not being satisfied merely with this portion of the discipline of restraint itself, but, relying on discipline and abiding in discipline, diligently cultivating measureless bodhisattva concentrations, in order to draw forth and win mastery.
The fifth limb: though dwelling amid a mixed crowd, not delighting in even a small portion of improper talk, and, dwelling in a place of solitude, not giving rise to even a small portion of evil thought-reflection; and if once, through a lapse of mindfulness, it should for a moment come to be present, then at once giving rise to fierce remorse and shame, seeing its fault deeply — and because of remorse and shame time and again, though improper talk or evil thought-reflection should momentarily arise for a time, being able swiftly to abide in right mindfulness and to win the mind that does not do it again — by this being able to restrain oneself; and, habituated to self-restraint, gradually no longer craving what was formerly present, and likewise feeling delight in its non-arising today, and further being able to go against the evil thought so that it no longer arises.
The sixth limb: toward all the bodhisattva training-points — even hearing of the vast, measureless, inconceivable, and for a long time utterly difficult-to-practice training-points of the bodhisattvas who have entered the great grounds — having in mind no fright and no faintheartedness, but only thinking thus: "He too is a human being, and by training gradually he was able to accomplish it; I too am a human being, and by training gradually, without any doubt, I too will be able to be thus."
The seventh limb: ever examining one's own faults and not spying out the faults of others; toward all the fierce and violent beings who break the discipline, having no mind of harm and no mind of anger — for the bodhisattva, harboring the great compassion of the highest Dharma, gives rise toward them, on the contrary, to a mind of deep pity and a mind wishing to benefit them.
The eighth limb: though he suffer harm from another's hands and feet, clods and stones, knife and cudgel, having toward that person not even a small portion of a mind of hatred, how much less would he utter evil words or do harm, how much less speak in reviling, insulting, or rebuking.
The ninth limb: being complete in the accomplishment of the non-heedless conduct gathered under five limbs — confessing in accord with the Dharma what has been transgressed in the past (accompanying the prior limit), confessing in accord with the Dharma what will be transgressed in the future (accompanying the later limit), confessing in accord with the Dharma what is being transgressed in the present (accompanying the middle limit), giving rise beforehand to a fierce self-vow and aspiration so that there be no transgression (what is done in the prior time), and, relying on this self-vow, acting so as to give rise to no violation (the accompanying practice at the same time).
Each of the five forms has its complete mode of practice. Confessing in accord with the Dharma what one has already transgressed in the past is the non-heedless conduct accompanying the prior limit; confessing beforehand what one might transgress in the future is that accompanying the later limit; confessing what one is presently transgressing is that accompanying the middle limit. The non-heedless conduct done beforehand is to make, before transgression, the fierce self-vow: "I shall certainly act as I ought to act and abide as I ought to abide; acting thus and abiding thus, I shall let there be no transgression." The accompanying practice at the same time relies upon that prior vow and, in every present circumstance, acts and abides as it ought, so that no violation arises.
The tenth limb: concealing one's own good conduct and disclosing one's own faults and evils; having few desires and being content; being able to endure the various sufferings; being by nature without sorrow or grief; not being unsteady, not being agitated; being still in bearing and deportment; and keeping far from deceit and all the practices that can give rise to wrong livelihood.
The bodhisattva who accomplishes these ten limbs is called one who abides in the discipline of restraint and well guards the discipline of restraint — that is: not turning back in longing for past pleasures, not wishing for future pleasures, not being attached to present pleasures, delighting in solitude yet not becoming satisfied, being able to sweep clean improper talk and evil thought-reflection, being able not to belittle oneself, being gentle in nature, being able to endure, being non-heedless, and being complete in right rule and pure livelihood.
Well Cultivating the Discipline of Gathering Wholesome Dharmas: Ten Aspects
Having abided in the discipline of gathering wholesome dharmas: toward the body and toward goods, not even a small portion of longing can he bear, how much less a large portion; toward the root afflictions that are the causes of all discipline-breaking, and toward even a small portion of the affliction of wrath and hatred, he likewise does not bear it; toward the anger, harm, and resentment that arise toward others, he likewise does not bear it; toward the sloth and laziness that arise in himself, he likewise does not bear it; toward the relishing of meditative concentration and the affliction of meditative concentration that arise in himself, he likewise does not bear it.
Further, toward five points he knows as they truly are: he knows as it truly is the surpassing gain of the wholesome fruit; he knows as it truly is the wholesome cause; he knows as they truly are the concord and discord of wholesome cause and fruit; he knows as it truly is the obstacle to gathering wholesome dharmas. Being able to see the great surpassing gain in the wholesome fruit, he then seeks the wholesome cause; for the sake of gathering the wholesome, he knows as they truly are the inverted and the non-inverted, and by this obtains the wholesome fruit — not falsely seeing the impermanent as permanent, not falsely seeing suffering as happiness, not falsely seeing the impure as pure, not falsely seeing the not-self as self; he knows as it truly is the obstacle to gathering wholesome dharmas, and for the sake of gathering the wholesome, swiftly keeps far from it.
By these ten aspects the bodhisattva is called one who abides in the discipline of gathering wholesome dharmas, and is able swiftly to gather up the all-kinds wholesome — that is, the sequence of giving, the sequence of discipline, the sequence of patience, the sequence of vigor, the sequence of meditative absorption, and the five kinds of wisdom born of hearing, reflection, and cultivation that are uncontaminated.
Well Practicing the Discipline of Benefiting Beings: Eleven Aspects
Further, by eleven aspects he is called one who abides in the all-kinds discipline of benefiting beings — and in each single aspect he accomplishes the all-kinds.
Toward beings' various undertakings, being in all a helping companion — whether it be undertakings accomplished by deliberation or accomplished by exertion, or coming and going upon the road, or guarding wealth and goods, or matters of combining, parting, and estrangement, or gathering to make merit, in all being a helping companion; toward the various matters of relieving suffering he likewise acts as a helping companion — toward those who meet with pestilence, looking after and supplying them; for the blind, being a guide; for the deaf, signaling with the hand; for the mute, making it plain by imagined signs; for the lost, pointing out the road; for the crippled in limb, granting them a carriage; for the foolish, teaching them with a superior wisdom; for beings tormented by the fetter of craving-desire, consoling them so that they leave the suffering of the fetter of craving-desire; and beings likewise tormented by the fetter-bonds of anger and hatred, of dullness and drowsiness, of restlessness and remorse, of doubt, and the like, he likewise consoles them all so that they leave suffering. For beings tormented by the fetter of the thought-reflection of desire, consoling them so that they leave the suffering of the thought-reflection of desire; and as with the thought-reflection of desire, so with beings tormented by the thought-reflections of anger, of harm, of kinsfolk, of homeland, of not-dying, of what accords with contempt, and of what accords with clan and lineage — the principle is the same, and he consoles them all. For beings tormented by being belittled by others and by being surpassed by others, consoling them so that they leave the suffering of being belittled and being surpassed. For those worn out by travel upon the road, giving a seat, giving a place, easing the body by massage.
Further, expounding in accord with principle for the various beings — for those who delight in doing evil conduct, in order to make them cut off evil conduct, expounding for them with fitting words; or expounding by skillful means — for the stingy, expounding so as to cut off stinginess of conduct; for those seeking wealth, expounding so that they guard wealth without loss; for those whose minds harbor hatred and envy toward the Buddha's holy teaching, expounding so that they obtain pure faith.
The words used in principled exposition must be fitting, furnished with supports, accordant, clear and bright, useful, commensurate with the matter, responsive to the listener, and part of the provisions that should be cultivated constantly. For one seeking wealth in the present life, the bodhisattva explains how, with a small amount of proper effort, to gather more wealth and guard it without loss. For one hostile and envious toward the Buddha's sacred teaching, he does not merely produce faith: he explains so that the person may realize pure view, pass beyond the evil destinies, exhaust every fetter, and cross beyond all suffering.
Further, toward beings who have earlier shown kindness, deeply knowing the kindness and ever thinking to repay it — meeting them for a moment, extending respect, brightening the countenance to please and console, receiving the senior with courtesy; and if an equal or a greater amount of wealth-benefit and offering be present to repay in return, not treating them with base and lowly things; and though not requested, of himself accompanying and aiding their undertakings.
Further, toward the classes of beings who meet with terror, being able to rescue and protect them — whether the terror of beasts, of water and fire, of kings and thieves, of foes and enemies, or the terror of the householder and the magistrate, or the terror of being unable to preserve life and of an evil name spreading afar, or the terror of the multitude and of majesty, or the terror of non-humans, risen corpses, and specters — being able in all to rescue and protect them, so that they gain safety. Further, toward the classes of beings dwelling in decline and vexation, being able to console them well: whether declined and vexed by the death of kin — whether what is lost be father or mother, brother, wife and child, slave, servant, clan-elder, or friend, or kin within and without, or the preceptor, the instructor, and the remaining elders — in all consoling them well, so that they leave grief and vexation; or declined and vexed by the loss of wealth and treasure — whether seized by kings and thieves, burned by fire, drowned by water, deceived and lured by cunning persons, lost through unskillful management, or wrongfully and unreasonably taken by evil kin, or squandered through fire in the household — in all likewise consoling them well, so that they leave grief and vexation. By these conditions, the various classes of beings give rise to grief and sorrow of the three grades — soft, middling, or superior — and the bodhisattva is able rightly to console them all.
Further, being fully provided with the goods that sustain life, whenever any come to seek, he grants them all — asked for food, he gives food; asked for drink, he gives drink; asked for a conveyance, he gives a conveyance; asked for clothing, he gives clothing; asked for adornments, he gives adornments; asked for various vessels, he gives vessels; asked for flower-garlands and fragrant unguents, he gives flower-garlands and fragrant unguents; asked for a resting place, he gives a resting place; for one who asks for light, he gives light.
Further, being by nature fond of gathering in the classes of beings, governing a following in accord with the Dharma, and benefiting them by skillful means — with an undefiled mind first granting a reliance, with a pitying mind here and now working benefit, giving in accord with the Dharma clothing, food, bedding, and medicine for the condition of sickness; and if he himself has none, seeking from elders, householders, brahmins, and the like of pure faith and giving it; and the clothing, food, and vessels he himself has obtained by the Dharma, using them in common with the multitude, without in the least concealing or squandering them for himself; and time and again rightly teaching and admonishing by the eight kinds of accordant teaching and the five kinds of admonition.
Further, being well able to accord with and turn along with the mind-nature of beings — first knowing beings' disposition, then, as fitting, dwelling and practicing together with them; and if he would turn along with the mind of a being to be trained, examining carefully whether this present bodily and verbal conduct will make the person grieve and suffer, whether it will make him depart from the unwholesome place and be set in the wholesome place, and by this deciding to carry it out or to hold it back. Further, turning along with another's mind, knowing that another's wrath-fetter is hard to cast off, he does not even praise, how much less slander; though another does not come to speak with him in consolation and congratulation, he still of himself goes forth to him; he never deliberately vexes or offends another, only rebuking, out of a compassionate mind, one who has committed a fault; he never sneers at or makes sport of another; toward another he is neither distant nor overly intimate.
This examination has three levels. First, if the bodhisattva's bodily or verbal conduct causes the being being trained to suffer, and that suffering cannot remove him from an unwholesome place and establish him in a wholesome place, the bodhisattva protects his mind and, after careful reflection, strenuously prevents the conduct from occurring. If the suffering can establish him in the wholesome, the bodhisattva abides in pity, does not turn along with that being's wishes, and deliberately makes the conduct occur. Second, if conduct in the affairs of one being causes another being, the first being, or both to suffer, the bodhisattva likewise prevents or carries it out according to whether that suffering can establish either or both in the wholesome. Third, if bodily or verbal conduct concerning the bodhisattva's own affairs causes another to suffer, is not included among the bodhisattva training-points, does not accord with the stores of merit and wisdom, and cannot establish the other in the wholesome, he prevents it. Conduct contrary to this is to be carried out as above. What has been said of grief and suffering applies, as fitting, also to the arising of joy and pleasure.
Turning along with another's mind also has precise limits. Toward one presently bound by wrath and unable to abandon it, the bodhisattva does not praise him, much less revile him, and does not admonish him at that moment. Even if the other has not come to exchange words of comfort, the bodhisattva goes to him; if he comes, the bodhisattva certainly responds. He never intentionally vexes another; when rebuking a transgressor, he does so with compassion and quiet faculties, so as to tame him. He does not mock another and make him ashamed and uneasy; even when able to defeat him, he does not expose his defeat; even when the other becomes humble through pure faith, he displays no sign of self-exaltation. He is neither aloof nor excessively intimate and does not approach at an improper time. He does not disparage before another what that person loves, or praise before him what he dislikes. To one with whom he has no bond of affection he does not disclose intimate truth; he does not ask repeatedly; he receives in due measure. If he has promised to attend another's invitation for food or the like, he makes no excuse not to go, and with a humble nature gives instruction in accord with the Dharma.
Further, being by nature fond of praising true merits so as to make others rejoice — toward those complete in the merit of faith, the merit of discipline, the merit of learning, the merit of relinquishing, and the merit of wisdom, praising them one by one so that they rejoice. Further, being by nature compassionate, taming beings by the method of taming — toward the transgressions of the lower, middling, and superior grades, treating them respectively with gentle, middling, and severe rebuke; toward those who ought to be expelled, expelling them temporarily or for life, according to the gravity or lightness of the case.
Rebuke and punishment alike correspond to the three grades of transgression, while the inward mind remains affectionate and without intent to harm. For a lower- or middling-grade offense warranting expulsion, the bodhisattva, to admonish that person and the remaining beings, temporarily expels him with pity and a wish to benefit, and later receives him again. For a superior-grade offense warranting expulsion, he expels the person for life, neither dwelling nor sharing requisites with him, and, out of pity, does not receive him again, lest the person gather much demerit in the Buddha's sacred teaching; by this he also admonishes and benefits the remaining beings.
Further, for the sake of benefiting beings, giving rise to the power of spiritual penetration, whether to make a person afraid or to draw him in — toward those who delight in doing evil conduct, manifesting the fruit-recompense of the evil destinies so as to make them afraid and weary of it; toward the faithless who make difficulties, manifesting a fierce and majestic mark so as to tame them; or manifesting various spiritual transformations, drawing them in by skillful means, so that beings leap up and rejoice. Toward those who have not yet given rise to faith, by skillful means setting them within being complete in faith; toward those who have broken the discipline, by skillful means setting them within being complete in discipline; toward those of little learning, by skillful means setting them within being complete in learning; toward those much given to stinginess, by skillful means setting them within being complete in relinquishing; toward those foolish and of evil wisdom, by skillful means setting them within being complete in wisdom.
For those delighting in evil conduct, he displays the small hells, the great hells, the cold hells, and the hot hells and tells them: "Observe this. Because earlier, among humans, you performed and increased evil conduct, you now experience this most violent, painful, and unwanted maturation of suffering." Toward a faithless person who deliberately refuses to answer within the bodhisattva assembly, he may conjure a vajra-bearing spirit or a yakṣa of magnificent form, vast body, and great strength, making the person afraid, abandon conceit, give rise to faith, and answer respectfully; the remaining assembly, hearing the answer, is likewise tamed. The transformations used to draw beings in include making one body many or many bodies one, passing bodily through stone walls and mountain crags without obstruction, freely conveying the body up through the Brahmā world, entering the fire-element concentration, and displaying the various supernormal powers common with the śrāvakas and others.
Thus the bodhisattva accomplishes the all-kinds discipline of benefiting beings. These are the bodhisattva's three kinds of discipline-treasury, also named the measureless great-merit treasury — that is, the discipline-treasury gathered by the discipline of restraint, the discipline-treasury gathered by the discipline of gathering wholesome dharmas, and the discipline-treasury gathered by the discipline of benefiting beings.
Four · The Karma-Rite of Receiving the Bodhisattva Discipline
If one would diligently train in these three kinds of discipline-treasury, whether householder or renunciant, one first makes a vast and great vow toward supreme perfect awakening, and then carefully seeks out and requests a bodhisattva of the same Dharma — one who has already made the great vow, who has wisdom and power, and who is well able to give, receive, and reveal by expressing the meaning in words.
Receiving the bodhisattva discipline is by request from a bodhisattva of the same Dharma. First bowing the head to his two feet, one makes the request thus: "I now wish, in the presence of you, good son — or of you, elder — or of you, one of great virtue — to beg to receive all the bodhisattva pure discipline; may you not begrudge the toil of a moment, but with pity consent to confer it upon me." Having made the request thus, baring the right shoulder, reverently making offering to the buddhas and bodhisattvas of the ten directions, giving rise to an earnest pure mind or a small portion of a pure mind. In the presence of this surpassing bodhisattva who has wisdom and power, humbly and reverently, whether crouching, or kneeling, or seated, one requests again: "May you, one of great virtue — or say, elder, or say, good son — with pity confer upon me the bodhisattva pure discipline." Focusing the mind singly, nourishing the pure mind, one abides in silence.
At this the bodhisattva conferring the discipline, with a mind free of distraction, asks: "Are you a bodhisattva?" The answer: "Yes!" "Have you already made the vow for awakening?" The answer: "I have made it!" From this point on he formally proclaims: "Do you wish, in my presence, to receive and hold all the training-points of the bodhisattvas, to receive and hold the discipline of restraint, the discipline of gathering wholesome dharmas, and the discipline of benefiting beings? Such training-points, such pure discipline, all the bodhisattvas of the past, the future, and the present have already been complete in and have already trained in. Are you able to receive and hold them?" The answer: "I am able to receive them!" Thus, three questions and three answers, and so on, until at the third time the conferring of the discipline and the receiving of the discipline are complete. The bodhisattva conferring the discipline, before the image of the Buddha, reverently making offering to and bowing the head to the two feet of all the buddhas and all the bodhisattvas now dwelling in the ten directions, prays thus: "The bodhisattva named So-and-so has now, in the presence of me, the bodhisattva So-and-so, received the bodhisattva discipline by the threefold pronouncement; I, the bodhisattva So-and-so, have borne witness for the bodhisattva named So-and-so." Thus a second and a third time, he likewise speaks. Thus the karma-rite of receiving the discipline is complete.
From that instant, without interval, throughout the boundless, limitless world-realms of the ten directions, in the presence of the buddhas now dwelling and the bodhisattvas who have entered the great grounds, a mark spontaneous by the nature of things (dharmatā) appears, and by this it is shown that this bodhisattva has received the pure discipline that a bodhisattva ought to receive. The buddhas and bodhisattvas of the ten directions give rise to a recollection of this bodhisattva's spontaneous mark and know as it truly is: in such a world, the bodhisattva named So-and-so, in the presence of such a bodhisattva, has rightly received the pure discipline received by bodhisattvas — and every bodhisattva who receives the discipline here is like their own son and younger brother, and the buddhas and bodhisattvas give rise to a mind of kindly intimacy, of cherishing and pity; and by the cherishing and pity of the buddhas and bodhisattvas, this bodhisattva's mind that seeks wholesome dharmas is doubly increased, without the least diminishing. This is named "the announcement and request for witness in receiving the bodhisattva discipline." Having thus completed the karma and other affairs of receiving the bodhisattva discipline, the bodhisattva who confers and the bodhisattva who receives the discipline together give rise to offering, and, throughout the ten directions, bow the head to the two feet of the buddhas and bodhisattvas and reverently withdraw.
Thus the discipline of restraint received by the bodhisattva is, among all the remaining disciplines of restraint received, the most surpassing and unsurpassed — a measureless, boundless great-merit treasury follows upon it; all the prātimokṣa restraints, compared with this bodhisattva discipline of restraint, do not reach one part in a hundred, do not reach one part in a thousand, do not reach one numbered part, do not reach one reckoned part, do not reach one calculated part, do not reach one part by way of simile, and even the upaniṣad part (a part like the number of the finest atoms) does not reach one part of it — because it is able to gather in all great merit.
Further, the bodhisattva abiding in such bodhisattva pure discipline should, time and again, with focused mind precisely examine and reflect, "This is what a bodhisattva rightly ought to do; this is not what a bodhisattva rightly ought to do"; and having reflected, for the sake of accomplishing the deed rightly to be done, diligently train; and should, with focused mind, listen to the bodhisattva sūtra-treasury (sūtrānta) and its explanations, and, according to what is heard, diligently train.
The treatise further carefully sets out: one does not beg to receive the pure discipline from any and every person who is merely clever. From one without pure faith, one who is stingy and greedy, one who breaks and transgresses, one wrathful and hateful, one lazy, one of scattered mind, one dull and slanderous — from none of these should one receive the discipline, because, toward the pure discipline received, they either, having no faith and understanding, cannot enter it, or harbor a mind of sloth, or lack the power to be able to abide well, with a wholesome mind on a single object, in the cultivation.
The treatise states these disqualifications in full. One without pure faith neither believes in, delights in, nor wishes to train in the discipline. One who is stingy, greedy, of great desire, or not content should not be approached for reception. One who destroys pure discipline, has no reverence for the training-points, or is lax toward the discipline of restraint should not be approached. One wrathful, intolerant, and unable to bear another's transgression should not be approached. One lazy and indolent, habitually absorbed day and night in the pleasure of sleep, leaning, and lying down, and fond of companions and talk should not be approached. One whose mind is so scattered that it cannot abide even briefly upon a single wholesome object should not be approached. Nor should one receive from one who is dull, deluded, exceedingly base in mind, and slanders the bodhisattva sūtra-treasury and the bodhisattva Mātṛkā-treasury.
Further, the bodhisattvas, though already complete and finished in receiving and holding the method of the bodhisattva discipline of restraint, never lightly reveal and disclose it to beings who slander the bodhisattva-treasury and who lack faith — because, having heard it, they cannot have faith and understanding, but will on that account give rise to slander; and by reason of the slander, that slanderer too will be followed by a measureless great treasury of sinful karma. Further, when the bodhisattvas would confer the bodhisattva discipline upon another, they should first expound for him the bodhisattva Dharma-treasury, the bodhisattva training-points, and the marks of discipline-breaking, so that, by wisdom, he may examine his own aspiration and be able to reflect and choose to receive and hold the bodhisattva discipline, and not merely follow another's urging. This is the firm bodhisattva, fit to receive the bodhisattva pure discipline of restraint, to whom, by this method of receiving the discipline, it is fittingly and formally conferred.
〔There is a further gate — if one does not meet a discipline-master complete in merit, one may, before an image of the Tathāgata, receive it by self-vow; its root text is at the end of the fascicle in the second section of the discipline chapter 〔0521b〕, translated there according to the fascicle boundary, and is not repeated here.〕
Five · The Four Defeats
Thus the bodhisattva abiding in the discipline of restraint has four defeats (pārājika-like). Which four?
If, out of craving for gain, offerings, and honor, one praises oneself and slanders others — this is named the first defeat.
If, though one presently has resources and wealth, one, by nature stingy of goods, gives rise to no mind of pity to give and relieve those who have suffering, are poor, are without reliance, are without protection, and rightly come to beg for wealth; and, toward those who rightly come to seek the Dharma, one, by nature stingy of the Dharma, though one has the Dharma oneself, does not grant its transmission — this is named the second defeat.
If, nurturing the fetter-bond of wrath and hatred, one not only lets loose coarse and evil speech and stops there, but further, with hands and feet, clods and stones, knife and cudgel, beats, wounds, harms, and vexes beings; and when the other party, having transgressed, comes to apologize and confess, one is unwilling to accept it, unwilling to bear it, unwilling to cast off the knot of enmity — this is named the third defeat.
If one slanders the bodhisattva-treasury and delights in expounding, disclosing, and establishing a counterfeit right Dharma that merely resembles the true, and toward this counterfeit Dharma one either believes and understands it oneself or, following another, is shifted into believing and accepting it — this is named the fourth defeat.
Thus are named the bodhisattva's four defeats. Toward these four defeats, transgressing but a single one — how much more having transgressed all — one can no longer, in the present life, increase and gather in the bodhisattva's vast great-awakening provisions, and can no longer keep a pure aspiration — this then is named a counterfeit bodhisattva, and not a true bodhisattva.
If the bodhisattva, with the fetter-bond of affliction of a soft or a middling degree, transgresses the four defeats, he does not on that account lose the bodhisattva pure discipline of restraint; if with the fetter-bond of affliction of the superior grade he transgresses, then it is named losing it. If he transgresses again and again, with no conscience or shame at all, but on the contrary gives rise to deep craving and delight and regards it as a merit, know that this is called the transgression of the superior-grade fetter. It is not that, having once for a time given rise to a defeat, one thereby loses the bodhisattva pure discipline of restraint — this is unlike the bhikṣu, who, once he transgresses a defeat, at once loses the prātimokṣa discipline; if bodhisattvas, through transgression, lose the bodhisattva pure discipline of restraint, they are, in the present life, still fit to receive the discipline anew — this too is unlike the bhikṣu, who, abiding in the prātimokṣa discipline, once he transgresses a defeat, can no longer receive it.
Stated in brief, by two conditions one loses the bodhisattva pure discipline of restraint: one is casting away the great vow of supreme perfect awakening; the other is, with the fetter-bond of superior-grade affliction, giving rise to and transgressing a defeat. If, though one should turn one's body and traverse the world-realms of the ten directions, in every place of birth, one has never cast away the great vow of supreme awakening, and has never, with the fetter-bond of superior-grade affliction, given rise to a transgression, then one does not lose the bodhisattva pure discipline of restraint. If bodhisattvas, turning to receive a further place of birth, forget and lose the original mindfulness of the vow, and later meet a good friend and, in order to awaken anew the mindfulness of the bodhisattva discipline, though they receive it anew several times — yet this is not a "new receiving," nor is it a "new obtaining" — because the essence of the bodhisattva discipline has, from the first, never been lost.
為什麼六度第二度是「戒」
施品講完，戒品接著。窺基一句話點出兩品的銜接：「前明施品，以除外慳；今次持戒，以防內垢。」施對治的是「捨不得」這個外顯的結；戒對治的，是更深一層、藏在身語意裡的垢染。一個人即便能散財，若身語意仍放縱無律，依然不能往菩提走。所以六度的次第，從「外捨」走到「內防」。
戒品同樣立九相——自性戒、一切戒、難行戒、一切門戒、善士戒、一切種戒、遂求戒、此世他世樂戒、清淨戒（本論）——與施品九相一一對應，仍是那個「下五度准此」的六度通式。本子（戒品之一）涵蓋前兩相：自性戒、一切戒（內含三聚淨戒的總說、住三戒的詳解、受戒儀軌，以及全戒品最關鍵的「四他勝處法」）。這四件事看似各自獨立，其實是一條完整的線：先問『戒是什麼』（自性戒），再問『戒展開成什麼』（一切戒三聚），再問『怎麼真正活在這三聚裡』（住三戒），再問『怎麼開始』（受戒儀軌），最後問『底線在哪裡』（四他勝處法）。
自性戒：不是一個心所，是「受」與「持」兩重功夫
施品問『施的體是什麼』，答案是一個心所——無貪俱生思。戒品同樣問『戒的體是什麼』，但答案不一樣。論列四種功德：從他正受、善淨意樂、犯已還淨、深敬專念無有違犯（本論）。
遁倫把這四者拆成兩組：「依修得戒，名從他正受……前二是受，後二是持。」從他正受、善淨意樂，是「受戒」當下的兩個條件——一是形式上從他人如法受得，二是內心真誠清淨地領受；犯已還淨、深敬專念，是「持戒」之後的兩個功夫——一旦違犯便懺悔還淨，平時則深心恭敬、念念不離。戒不是一次性領到手的東西，是「受」之後還要不斷「持」下去的過程。 這正是戒與施結構上的差異：施的核心在「給」的那一念心，一念無貪即圓滿；戒卻必須延續——受得清淨，還要持得住、犯了能回頭。論自己也點明這層因果：由「從他正受、善淨意樂」生起慚愧，由慚愧才能善加防護所受的尸羅，由防護才能遠離惡作——這是一條鏈，不是一個點。
這四功德如何收攝為更精簡的結構，古德彼此不全一致。遁倫除了「二受二持」之外，另錄了神泰與圓測的異說：神泰主張另一種「二因緣」的分法，圓測則有四種不同的解讀方式（「測有四釋」）。遁倫對這些異說並列存錄、不加評斷——這提醒讀者，『自性戒體是什麼』這個問題，論本身給的是一個四項清單，至於這四項背後最終的邏輯骨架該怎麼畫，古德之間原本就保留了討論的空間，不必，也不能，由今人代為定於一尊。
三聚淨戒：律儀、攝善法、饒益有情
「一切戒」相，把戒展開為三聚：律儀戒（七眾別解脫律儀，止惡的部分）、攝善法戒（為大菩提積集一切身語意善法）、饒益有情戒（十一相利益眾生之事）。三聚名字聽起來像三件事，論卻把「住」這三戒的功夫講得極細——十支護持律儀戒、十相成就攝善法戒、十一相成就饒益有情戒——通篇下來，會發現律儀戒的「止」與攝善法戒、饒益有情戒的「行」，其實是同一顆心的兩面：不放逸地守住底線，同時積極地把心力投向利他。
律儀戒十支，是一套對治貪染的具體訓練。論不是抽象地說「要持戒」，而是給出十個具體場景：面對轉輪王位能捨（不顧戀過去），面對天魔妙欲不動心（不希求未來），面對眼前上妙利養如見嘔吐物（不耽著現在），樂於遠離卻不以此自滿（不生喜足），偶起雜言惡念能速疾覺察收攝（掃滌不正言論），對自己不過分苛責也不放縱（不自輕蔑），性情柔和、能堪忍、不放逸、具足軌則淨命。十支讀下來，會發現它描述的不是一個遙不可及的聖人形象，而是一套可以逐項自我檢視的練習清單——這正是十支收尾那句話的用意：「菩薩成就如是十支，名住律儀戒，善護律儀戒。」
攝善法戒十相，核心是「對五處如實了知」：如實知善果勝利、如實知善因、如實知善因果的順逆、如實知攝善法之障。這四種「如實知」最後收束於一句極樸素的提醒——不於無常妄見為常，不於苦妄見為樂，不於不淨妄見為淨，不於無我妄見為我。換句話說，攝善法戒最終要對治的不是「懶得做善事」，是「看錯了世界」：四種顛倒見不破，善行便缺乏穩固的地基；四種顛倒見一旦破除，菩薩自然「速能攝善一切種相」——也就是布施、持戒、忍辱、精進、靜慮的次第，以及聞思修生無漏的五種慧，都會自然跟上。
饒益有情戒十一相，最動人的地方在於它的具體。論沒有停在「要利益眾生」這句口號上，而是一條一條描繪實際場景：為疾病者瞻視侍奉，為迷路者指示道路，為肢體不全者施以荷乘，為愚癡者教誨以勝慧；對遭遇喪親之痛者，依失去的對象（父母、兄弟、妻子、奴婢、朋友、師長）逐一善為開解；對遭遇財寶喪失者，依喪失的原因（王賊侵奪、火燒水溺、矯詐誑誘、經營不善）逐一善為開解。這種「分類窮舉」的寫法本身就是一種教法：它在告訴讀者，真正的饒益有情，不是一句抽象的慈悲宣言，而是願意把眼前這個人的具體處境看清楚、看仔細，再對症給出相應的安慰與幫助。
受戒儀軌：三問三答的莊重
三聚講完，論花了相當長的篇幅講『怎麼受戒』——這部分常被讀過去，其實藏著戒品最溫暖的一段教法。
受菩薩戒，從同法的菩薩處正式請受：先頂禮、再三請，乞戒者要說：「我今欲於善男子所……乞受一切菩薩淨戒，唯願須臾不辭勞倦，哀愍聽授。」授戒的菩薩以三問三答的羯磨儀軌正式授予——「汝是菩薩不？」「是！」「發菩提願未？」「已發！」——簡潔到近乎樸素的問答，卻是整部受戒程序裡最莊重的核心：戒體的領受，最終落在這一句誠實的自我確認上。
更值得留意的，是論接著描述的景象：羯磨完成的剎那，「普於十方無邊無際諸世界中現住諸佛、已入大地諸菩薩前，法爾相現」——十方諸佛菩薩會「由憶念故，正智見轉；由正智見，如實覺知：某世界中某名菩薩，某菩薩所正受菩薩所受淨戒」，並且「如子如弟，生親善意，眷念憐愍」。這不是一句修辭性的祝福，是論在告訴受戒者：你此刻所做的決定，不是一件只有你和授戒師兩人知道的私事，十方諸佛菩薩此刻都在見證、都在憶念你。
菩薩戒的領受還有另一門——在沒有具足功德的師長可請受時，可對如來像前自誓而受（其文歸戒品之二，此處不展）。這道門的存在本身就說明：菩薩戒的領受並不被『有沒有遇到合格的人』這個外在條件卡死；只要願心真切，誓願本身就能成就戒體。重要的不是受戒的形式走了哪一條路，是那顆「誓受一切菩薩學處、誓受一切菩薩淨戒」的心，是否真切。
論末又補一筆審慎的提醒：不是任何人都可以求受、也不是任何人都可以求授。對無淨信者、慳貪者、毀犯者、忿恨者、懶惰者、心散亂者、闇昧誹謗者，論明說「不應從受」；授戒前更要求授戒者先為他講明菩薩法藏與犯戒之相，使他「以慧觀察自所意樂，堪能思擇受菩薩戒，非唯他勸、非為勝他」——受戒不是一時衝動或被人說動，是經過審慎觀察之後的自主抉擇。一道莊重的門，兩側都立著審慎的把關。
四他勝處法：戒之所以為戒的底線
兩道受戒之門講完，論轉入全戒品份量最重的一段——四他勝處法。這是菩薩戒裡相當於「波羅夷」（古德音寫）的根本重罪，犯一即喪失菩薩淨戒律儀的底線：
一、為貪求利養恭敬，自讚毀他。 二、現有資財而慳吝不施——人來求財不給、人來求法也不給。 三、忿恨纏縛，不只發粗言，更動手加害，對方來懺謝也不接受、不肯捨棄怨結。 四、誹謗菩薩藏，宣揚似是而非的相似正法。
遁倫不只解釋這四者「是什麼」，還點出它們『各是什麼煩惱在作祟』：「此四他勝中，初、貪；二、慳；三、瞋；四者、癡慢，如次為體。」——自讚毀他的根，是貪；慳財慳法的根，是慳；忿恨不捨的根，是瞋；謗大乘的根，是癡與慢。四個看似不同的行為，背後其實是貪、慳、瞋、癡慢四種根本煩惱各自的外顯。遁倫進一步把它們繫回三聚：第一支屬律儀戒，第二、三支屬饒益有情戒，第四支屬攝善法戒——四他勝處不是一個獨立的新規矩，而是三聚淨戒各自的『不可退讓的底線』被具體列了出來。
至於為什麼叫「他勝」，遁倫解得直白：「無二堪能為魔所勝」——犯這四者的人，已經沒有力量與煩惱、與魔相抗，等於被「他」（煩惱／魔）所勝過。
軟中上品纏：菩薩戒不是「一犯就完」
聲聞戒（別解脫戒）的他勝法，一犯即捨，沒有重來的餘地。菩薩戒不一樣。論說：軟、中品纏（程度較輕的煩惱現行）毀犯四他勝處法，並不捨戒；唯有上品纏——反覆現行、毫無慚愧、還視為功德——才真正喪失淨戒律儀（本論）。遁倫點出這是大乘宗與聲聞乘的根本差異：「聲聞戒暫犯重即捨，菩薩戒由數數起纏犯而後捨也。」並且即便真的犯到喪失，菩薩仍「於現法中堪任更受」——不像聲聞戒一旦犯了他勝法便終身不能再受。
這個設計不是放鬆標準，恰恰相反：它把焦點從『有沒有犯過一次』，移到「會不會反覆、毫不慚愧地犯」。論末尾那句意味深長——「若諸菩薩轉受餘生，忘失本念……雖數重受而非新受，亦不新得」：菩薩戒體一旦真正受得，即便轉生忘失、重新領受，那也不是『重新拿到』一個新東西，而是找回本來就在那裡的東西。戒之為波羅蜜，立的不是一道一觸即碎的紅線，而是一條容許跌倒、卻始終召喚你回到正念的路。
此子照出的一義
戒品之一從自性戒一路講到四他勝處法，看似在講「規矩」，實則自始至終只立一個深意：戒不是外加的束縛，是內心慚愧與悲愍的具體化，而領受它、活在它裡面的每一步，都有具體可循的路徑。 從他正受、善淨意樂是「受」的兩重清淨，犯已還淨、深敬專念是「持」的兩重功夫；律儀戒十支、攝善法戒十相、饒益有情戒十一相，把「止惡」與「行善」都化成可以逐項自我檢視的具體場景；受戒儀軌無論從師受、還是無師時對佛像前自誓受（後者文歸之二），靠的都不是外在條件，是那顆誓願之心；四他勝處法的貪慳瞋癡慢四體，指出真正該防的不是行為本身，是行為背後那顆失控的心；軟中上品纏的設計，則讓「持戒」成為一條可以跌倒、可以回頭的路，而非一次定生死的考驗。施除外在的慳，戒防內心的垢——兩品合看，才是六度從「捨」到「律」的完整一步。
承衍
戒承施品而來，窺基「除外慳·防內垢」之釋點出二品相承之意；九相與施品九相一一對應，仍是六度通式（下五度准此）。三聚淨戒十支/十相/十一相的具體場景列舉，與施品「應施不應施」巨段的條列式教法一脈相承——兩品都不滿足於抽象宣示，都要把修行落到可檢視的具體事相上。四他勝處法為本子最重一段，遁倫貪慳瞋癡慢四體之釋與軟中上品纏之辨，承真實義品（七處之3）對煩惱體性的精細分析一脈。下接戒品之二（違犯還淨：逐條染非染判別＋七支性罪開緣），戒品之三（後七戒＋清淨十相）——戒既明於體與底線、明於受持之軌，續入持犯之辨與廣行之相。
Why the Second of the Six Perfections Is "Discipline"
The Giving chapter has been expounded; the Discipline chapter follows. Kuiji points to the seam between the two chapters in a single line: "The earlier [chapter] clarified the Giving chapter, so as to sweep away outward stinginess; now next comes upholding discipline, so as to guard against inward defilement." What giving counteracts is the outwardly manifest knot of "being unable to let go"; what discipline counteracts is a defilement one layer deeper, hidden away in body, speech, and mind. Even a person who can scatter his wealth, if his body, speech, and mind are still unbridled and without regulation, still cannot walk toward awakening. And so the sequence of the six perfections proceeds from "outward relinquishing" to "inward guarding."
The Discipline chapter likewise sets up nine aspects — intrinsic-nature discipline, all-discipline, difficult-to-practice discipline, all-gates discipline, good-person discipline, all-kinds discipline, fulfilling-of-requests discipline, the discipline of the happiness of this world and the next, and pure discipline 〔this treatise〕 — corresponding one for one with the nine aspects of the Giving chapter, still that same six-perfection formula of "the lower five perfections are to be understood along these lines." The present sub-unit (the first section of the Discipline chapter) covers the first two aspects: intrinsic-nature discipline and all-discipline (which within itself contains the overall statement of the three aggregates of pure discipline, the detailed exposition of abiding in the three disciplines, the rite of receiving the discipline, and, most crucial of the whole Discipline chapter, the "four defeats"). These four matters look each independent, but in fact are a single continuous thread: first asking "what is discipline" (intrinsic-nature discipline), then asking "what does discipline unfold into" (the three aggregates of all-discipline), then asking "how does one truly live within these three aggregates" (abiding in the three disciplines), then asking "how does one begin" (the rite of receiving the discipline), and finally asking "where is the bottom line" (the four defeats).
Intrinsic-Nature Discipline: Not a Single Mental Factor, but a Twofold Effort of "Receiving" and "Holding"
The Giving chapter asked "what is the essence of giving," and the answer was a single mental factor — the volition co-arising with non-greed. The Discipline chapter likewise asks "what is the essence of discipline," but the answer is not the same. The treatise lists four qualities: receiving it rightly from another, a well-purified aspiration, restoring purity once one has transgressed, and deep reverence, focused mindfulness, and no transgression 〔this treatise〕.
Dunlun breaks these four into two groups: "Discipline obtained by relying on cultivation is named receiving it rightly from another … the first two are the receiving, the latter two are the holding." Receiving it rightly from another, and a well-purified aspiration, are the two conditions at the very moment of "receiving the discipline" — one, obtaining it in form from another in accord with the Dharma; the other, receiving it inwardly with sincere and pure heart; restoring purity once one has transgressed, and deep reverence and focused mindfulness, are the two efforts after "upholding the discipline" — as soon as one transgresses, confessing and restoring purity, and, at ordinary times, being deeply reverent in heart, thought upon thought not departing from it. Discipline is not a thing received into the hand once and for all; it is a process of, after "receiving," having still to go on "holding" it without cease. This is precisely the structural difference between discipline and giving: the core of giving lies in that single thought-moment of mind at "giving" — one thought of non-greed and it is complete; discipline, however, must continue — received in purity, it must still be held firm, and, once transgressed, one must be able to turn back. The treatise itself points out this layer of cause and effect: from "receiving rightly from another, and a well-purified aspiration" arise conscience and shame; by conscience and shame one is then able to guard well the śīla received; by guarding one is then able to keep far from wrongdoing — this is a chain, not a single point.
How these four qualities are to be gathered into a still more compact structure, the ancient masters do not entirely agree among themselves. Dunlun, besides "the two receivings and two holdings," records also the differing readings of Shentai and Woncheuk: Shentai holds to another division of "two conditions," while Woncheuk has four different ways of reading it ("Woncheuk has four glosses"). Dunlun sets these differing readings side by side and records them without passing judgment — which reminds the reader that the question "what is the essence of intrinsic-nature discipline" is one to which the treatise itself gives a list of four items; but as to just how the final logical skeleton behind these four is to be drawn, the ancient masters had, from the start, reserved room for discussion, and it need not — and cannot — be settled into a single fixed answer on the moderns' behalf.
The Three Aggregates of Pure Discipline: Restraint, Gathering Wholesome Dharmas, Benefiting Beings
The "all-discipline" aspect unfolds discipline into three aggregates: the discipline of restraint (the seven-assembly prātimokṣa restraint, the part that stops evil), the discipline of gathering wholesome dharmas (accumulating all wholesome dharmas of body, speech, and mind for the sake of great awakening), and the discipline of benefiting beings (the eleven-aspect matter of benefiting beings). The three aggregates' names sound like three separate things, yet the treatise expounds the effort of "abiding" in these three disciplines in extreme detail — ten limbs guarding the discipline of restraint, ten aspects accomplishing the discipline of gathering wholesome dharmas, eleven aspects accomplishing the discipline of benefiting beings — and reading through the whole, one finds that the "stopping" of the discipline of restraint and the "practicing" of the disciplines of gathering wholesome dharmas and of benefiting beings are in fact two faces of one and the same mind: guarding the bottom line non-heedlessly, while at the same time actively turning the strength of the mind toward benefiting others.
The ten limbs of the discipline of restraint are a concrete training in counteracting craving and defilement. The treatise does not say abstractly "one must uphold discipline," but gives ten concrete scenes: being able to renounce, in the face of the wheel-turning king's throne (not longing back at the past); being unmoved in mind, in the face of the deva-māra's wondrous pleasures (not wishing for the future); regarding the finest gains and offerings before one's eyes as though seeing vomit (not being attached to the present); delighting in solitude yet not being self-satisfied thereby (not becoming content); being able swiftly to notice and gather back a stray word or evil thought once arisen (sweeping clean improper talk); neither over-harsh with oneself nor unbridled (not belittling oneself); being gentle in nature, able to endure, non-heedless, complete in right rule and pure livelihood. Reading through the ten limbs, one finds that what they describe is not the image of an unreachable saint, but a set of exercises one can examine oneself against, item by item — which is exactly the point of the line that closes the ten limbs: "The bodhisattva who accomplishes these ten limbs is named one who abides in the discipline of restraint and well guards the discipline of restraint."
The ten aspects of the discipline of gathering wholesome dharmas have at their core "knowing five points as they truly are": knowing as it truly is the surpassing gain of the wholesome fruit, knowing as it truly is the wholesome cause, knowing as they truly are the concord and discord of wholesome cause and fruit, knowing as it truly is the obstacle to gathering wholesome dharmas. These four "knowings as they truly are" converge at last on one utterly plain reminder — not falsely seeing the impermanent as permanent, not falsely seeing suffering as happiness, not falsely seeing the impure as pure, not falsely seeing the not-self as self. In other words, what the discipline of gathering wholesome dharmas must in the end counteract is not "being too lazy to do good deeds," but "seeing the world wrongly": if the four inverted views are not broken, wholesome conduct lacks a stable foundation; once the four inverted views are broken, the bodhisattva naturally "is able swiftly to gather the wholesome in all its kinds" — that is, the sequence of giving, discipline, patience, vigor, and meditative absorption, and the five kinds of wisdom born of hearing, reflection, and cultivation, all naturally follow along.
The most moving thing about the eleven aspects of the discipline of benefiting beings lies in their concreteness. The treatise does not stop at the slogan "one must benefit beings," but paints, one after another, actual scenes: looking after and waiting upon the sick, pointing out the road to the lost, granting a carriage to the crippled in limb, teaching the foolish with a superior wisdom; toward those meeting the pain of losing kin, consoling them well one by one according to the object lost (father and mother, brother, wife and child, slave, friend, teacher and elder); toward those meeting the loss of wealth and treasure, consoling them well one by one according to the cause of the loss (seized by kings and thieves, burned by fire or drowned by water, deceived and lured by cunning, lost through unskillful management). This manner of writing by "exhaustive classification" is itself a teaching: it tells the reader that true benefiting of beings is not one abstract declaration of compassion, but a willingness to see clearly and see closely the concrete situation of the very person before one, and then, matching the remedy to the ailment, to give the corresponding comfort and help.
The Rite of Receiving the Discipline: The Solemnity of Three Questions and Three Answers
Having expounded the three aggregates, the treatise devotes a fairly long stretch to "how one receives the discipline" — a part often read past, though it in fact hides one of the warmest teachings of the Discipline chapter.
To receive the bodhisattva discipline is to request it formally from a bodhisattva of the same Dharma: first bowing the head, then requesting three times, the one begging for the discipline is to say: "I now wish, in the presence of you, good son, … to beg to receive all the bodhisattva pure discipline; may you not begrudge the toil of a moment, but with pity consent to confer it." The bodhisattva conferring the discipline confers it formally by the karma-rite of three questions and three answers — "Are you a bodhisattva?" "Yes!" "Have you made the vow for awakening?" "I have made it!" — a question-and-answer so terse as to be almost plain, yet it is the most solemn core of the whole procedure of receiving the discipline: the receiving of the essence of the discipline comes at last to rest upon this single honest self-confirmation.
More worthy of note is the scene the treatise next describes: at the instant the karma is completed, "throughout the boundless, limitless world-realms of the ten directions, in the presence of the buddhas now dwelling and the bodhisattvas who have entered the great grounds, a mark spontaneous by the nature of things appears" — the buddhas and bodhisattvas of the ten directions, "by reason of recollection, have right knowing and seeing turn; by right knowing and seeing, they know as it truly is: in such a world, the bodhisattva named So-and-so, in the presence of such a bodhisattva, has rightly received the pure discipline received by bodhisattvas," and, "as toward a son, as toward a younger brother, give rise to a mind of kindly intimacy, of cherishing and pity." This is no merely rhetorical blessing; it is the treatise telling the one receiving the discipline: the decision you make at this moment is not a private matter known only to you and your discipline-master — the buddhas and bodhisattvas of the ten directions are, at this very moment, all bearing witness, all holding you in mind.
The receiving of the bodhisattva discipline has yet another gate — when there is no master complete in merit to request it from, one may, before an image of the Tathāgata, receive it by self-vow (whose text belongs to the second section of the Discipline chapter, and is not unfolded here). The very existence of this gate itself shows that the receiving of the bodhisattva discipline is not blocked dead by the outward condition of "whether or not one has met a qualified person"; so long as the mind of vow is genuine and earnest, the vow itself is able to accomplish the essence of the discipline. What matters is not which road the form of receiving the discipline has taken, but whether that mind — "I vow to receive all the bodhisattva training-points, I vow to receive all the bodhisattva pure discipline" — is genuine and earnest.
At the close, the treatise adds one careful reminder: not everyone may beg to receive, and not everyone may be sought out to confer. From one without pure faith, one stingy and greedy, one who breaks and transgresses, one wrathful and hateful, one lazy, one of scattered mind, one dull and slanderous, the treatise plainly says "one should not receive it from"; and before conferring the discipline it further requires the one conferring first to explain for him the bodhisattva Dharma-treasury and the marks of discipline-breaking, so that he may "by wisdom examine his own aspiration, and be able to reflect and choose to receive the bodhisattva discipline — not merely at another's urging, nor to surpass another" — receiving the discipline is not a momentary impulse or a being talked into it, but an autonomous decision after careful examination. One solemn gate, and on both sides of it stands careful gatekeeping.
The Four Defeats: The Bottom Line That Makes Discipline Discipline
The two gates of receiving the discipline having been expounded, the treatise turns to the weightiest stretch of the whole Discipline chapter — the four defeats. These are the root grave offenses within the bodhisattva discipline, corresponding to the "pārājika" (defeats — pārājika, the ancient masters' transliteration), the bottom line at which transgressing a single one causes the loss of the bodhisattva pure discipline of restraint:
One: for the sake of craving gain, offerings, and honor, praising oneself and slandering others. Two: having resources and wealth present, yet stingily not giving — when a person comes to seek wealth, not giving; when a person comes to seek the Dharma, likewise not giving. Three: the fetter-bond of wrath and hatred — not only letting loose coarse speech, but further raising the hand to do harm, and, when the other comes to confess and apologize, not accepting it, unwilling to cast off the knot of enmity. Four: slandering the bodhisattva-treasury, propagating a counterfeit right Dharma that merely resembles the true.
Dunlun does not merely explain what these four "are," but points out "which affliction is at work in each": "Among these four defeats: the first is greed; the second, stinginess; the third, anger; the fourth, delusion and conceit — such, in order, are their essence." The root of praising oneself and slandering others is greed; the root of stinginess of wealth and of the Dharma is stinginess; the root of wrath, hatred, and not casting off is anger; the root of slandering the great vehicle is delusion and conceit. Four seemingly different behaviors are in fact the outward manifestations of four root afflictions — greed, stinginess, anger, and delusion-with-conceit — each in its own way. Dunlun further ties them back to the three aggregates: the first limb pertains to the discipline of restraint, the second and third limbs pertain to the discipline of benefiting beings, the fourth limb pertains to the discipline of gathering wholesome dharmas — the four defeats are not one independent new rule, but the "not-to-be-yielded bottom line" of each of the three aggregates of pure discipline, laid out concretely.
As for why they are called "defeats," Dunlun explains it plainly: "having no power at all, one is defeated by the other" — the person who transgresses these four has no strength left to stand against the afflictions, against Māra, and is as good as defeated by "the other" (the afflictions / Māra).
The Soft, Middling, and Superior Fetters: The Bodhisattva Discipline Is Not "One Transgression and It Is Over"
The defeats of the śrāvaka discipline (the prātimokṣa discipline): one transgression and it is cast off, with no room to begin again. The bodhisattva discipline is not so. The treatise says: transgressing the four defeats with the soft or middling fetter (the arising of an affliction of a comparatively light degree) does not cast off the discipline; only the superior fetter — transgressing again and again, with no conscience or shame at all, and even regarding it as a merit — truly loses the pure discipline of restraint 〔this treatise〕. Dunlun points out that this is the root difference between the Mahāyāna school and the śrāvaka vehicle: "In the śrāvaka discipline, once one transgresses a grave [offense] it is at once cast off; in the bodhisattva discipline, it is only after transgressing again and again with the fetter arising that it is cast off." And even should one truly transgress to the point of losing it, the bodhisattva is still "in the present life fit to receive it anew" — unlike the śrāvaka discipline, where, once one transgresses a defeat, one can never receive it again for life.
This design is not a loosening of the standard; quite the reverse: it shifts the focus from "has one ever transgressed once" to "does one transgress again and again with no conscience at all." The line at the close of the treatise is deeply telling — "If bodhisattvas, turning to receive a further birth, forget and lose the original mindfulness … though they receive it anew several times, this is not a new receiving, nor a new obtaining": once the essence of the bodhisattva discipline has truly been received, even if one is reborn, forgets and loses it, and receives it anew, that too is not a "receiving anew" of some new thing, but a recovering of what was there from the first. As a perfection, what discipline sets up is not a red line that shatters at a single touch, but a road that allows one to stumble and yet ever calls one back to right mindfulness.
The One Meaning This Sub-Unit Illumines
The first section of the Discipline chapter runs from intrinsic-nature discipline all the way to the four defeats, seemingly expounding "rules," yet from first to last it sets up but one deep meaning: discipline is not an externally added bondage, but the concretization of the inward conscience and pity of the heart; and every step of receiving it and living within it has a concrete, followable path. Receiving rightly from another and a well-purified aspiration are the twofold purity of "receiving"; restoring purity once transgressed and deep reverence with focused mindfulness are the twofold effort of "holding"; the ten limbs of the discipline of restraint, the ten aspects of the discipline of gathering wholesome dharmas, and the eleven aspects of the discipline of benefiting beings turn both "stopping evil" and "practicing good" into concrete scenes one can examine oneself against, item by item; the rite of receiving the discipline, whether receiving from a master, or, in the absence of a master, receiving by self-vow before an image of the Buddha (the latter text belonging to the second section), rests not upon outward conditions but upon that mind of vow; the four essences of the four defeats — greed, stinginess, anger, and delusion-with-conceit — point out that what truly must be guarded against is not the behavior itself, but the mind out of control behind the behavior; and the design of the soft, middling, and superior fetters makes "upholding discipline" a road on which one may stumble and turn back, rather than a single trial that settles life and death at one stroke. Giving sweeps away outward stinginess; discipline guards against inward defilement — only when the two chapters are read together is it the complete single step of the six perfections from "relinquishing" to "regulation."
Carrying Forward
Discipline comes carried forward from the Giving chapter; Kuiji's gloss of "sweeping away outward stinginess and guarding against inward defilement" points out the sense in which the two chapters are carried one from the other; the nine aspects correspond one for one with the nine aspects of the Giving chapter, still the six-perfection formula (the lower five perfections are to be understood along these lines). The concrete scene-by-scene enumeration of the ten limbs / ten aspects / eleven aspects of the three aggregates of pure discipline is of one lineage with the Giving chapter's great itemized teaching of "what should and should not be given" — both chapters are unsatisfied with abstract declaration, both bringing practice down to concrete matters one can examine. The four defeats are the weightiest stretch of the present sub-unit; Dunlun's gloss of the four essences of greed, stinginess, anger, and delusion-with-conceit, and his distinguishing of the soft, middling, and superior fetters, are of one lineage with the Chapter on Reality (the third of the seven points) and its precise analysis of the essence of the afflictions. Ahead follow the second section of the Discipline chapter (transgression and restoration to purity: the item-by-item discrimination of defiled and non-defiled, plus the exemption-conditions for the natural offenses of the seven limbs) and the third section of the Discipline chapter (the latter seven disciplines, plus the ten aspects of purity) — discipline, having been made clear as to its essence and its bottom line, and clear as to the rite of receiving and holding it, next enters the discrimination of upholding and transgressing and the marks of its broad practice.
考據Apparatus
戒品＝初持第十品、六波羅蜜多之二；本子含自性戒、一切戒三聚總說（律儀／攝善法／饒益有情）、住三戒、受戒羯磨儀軌、四他勝處法。聖教義之眼重在自性戒四功德的「二受二持」結構、四他勝處法的貪慳瞋癡慢四體，及大乘「上品纏方捨」與聲聞「暫犯即捨」之異。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 玄奘 T1579 本地分 | 菩薩地·初持瑜伽處 戒品第十之一〔T30n1579 0510c07 品題·0510c13 嗢拕南起〕（六度之二·卷40末） |
| 論文自身 | 戒九相總標（嗢拕南〔0510c13〕）：自性戒〔0510c15〕·一切戒〔0511a11·巨段含三聚總說·住三戒·三種戒藏·受戒儀軌·四他勝處法，至0515c28〕 |
| 遁倫《瑜伽論記》T1828 | 戒品釋〔T42n1828 0532c23–0541b21〕（卷十上下）；自性戒二受二持 0533a15-20·四他勝處貪慳瞋癡慢四體 0537c22-23·軟中上品纏 0538a01-12·七支性罪 0539a07-b13（本子 10-01 涉前者，0539a07-b13 屬 10-02） |
| 窺基《略纂》T1829 | 戒品釋〔T43n1829 0145b04–0148a07〕；開宗明義「前明施品以除外慳，今次持戒以防內垢」〔0145b05-07〕 |
| 最勝子《瑜伽師地論釋》T1580 | 無品釋（全論通釋·不下逐品；戒品全範圍檢校 0 見，僅二處泛論戒定慧學之「戒」字無關本品內容 0884b10·0886c19） |
二、異譯·經內平行對勘
(一) 三家漢譯（玄奘 · 曇無讖 · 求那跋摩）
| 義點 | 玄奘 T1579 戒品第十 | 曇無讖 T1581 戒品第十 | 求那跋摩 T1582 戒品第十一 |
|---|---|---|---|
| 範圍／品名 | 戒品之一 0510c07–0515c28〔卷40末〕 | 菩薩地持方便處戒品第十 0910a12–0918a24〔卷5–6〕 | 菩薩地戒品第十一 0982b05–0985a24〔卷4–5〕 |
| 九相之名 | 自性/一切/難行/一切門/善士/一切種/遂求/此世他世樂/清淨〔0510c13 嗢拕南〕 | 自性/一切/難/一切門/善人/一切行/除惱/此世他世樂/清淨〔0910a13-16〕 | 自性/一切/難/一切自/善人/一切行/除/自利利他/寂靜〔0982b06-09〕 |
| 自性戒四功德 | 從他正受/善淨意樂/犯已還淨/深敬專念無有違犯〔0510c16-17〕 | 從他正受/善淨心受/犯已即悔/專精念住堅持不犯〔0910a18-19〕 | 四功德＋四事＋四種結果 三重複述（清淨心從他受／慚愧懺悔…等）〔0982b10-20〕 |
| 三聚之名 | 律儀戒/攝善法戒/饒益有情戒〔0511a11起〕 | 律儀戒/攝善法戒/攝眾生戒〔0910b07-08〕 | 七眾戒／受善法戒／為利眾生故行戒〔0982c01-04〕 |
| 四他勝處法 | 四他勝處法：貪求利養自讚毀他／慳財慳法不施／忿恨不捨怨結／謗菩薩藏〔0513b–0515b〕 | 四波羅夷處法：同四義，名相全同〔0913b01-12〕 | 無四波羅夷／他勝等列舉（全章檢索 0 見：波羅夷/棄法/重法/他勝/四重/失戒/捨菩薩戒/根本罪/不可悔）；代以五不放逸：觀已犯／當犯／現犯如法懺悔·至心堅持不作犯想·犯已至心懺悔〔0984a04-06〕 |
| 違犯還淨層級 | 上品纏失戒應更受／中品纏對三人或過三人懺悔／下品纏對一人懺悔〔10-02 段〕 | 上/中/下煩惱犯三級，懺悔法全同玄奘結構〔0917a10-20〕 | 無對應三級結構（無四他勝故無「捨戒」層級可分） |
| 結構特徵 | 九相各有獨立「云何菩薩X戒」起問，逐相重頭 | 九相亦逐一重新起問〔0917b20 難戒者·0917b26 一切門戒者…〕，與玄奘最近似 | 九相僅章首列名一次〔0982b06-09〕，後七相不再重新起問分段，僅前二相（自性／一切）展開 |
三家唯錄不判：九相架構三家全同（九門·同序），名相 5/6/7/8/9 漂移最大（善士→善人·一切種→一切行·遂求→除惱／除·此世他世樂→自利利他·清淨→寂靜；求那跋摩 一切門→一切自）。四他勝處法為本品最關鍵分歧點：玄奘、曇無讖兩家名相義理全同（僅「他勝處法」與「波羅夷處法」譯名之異），求那跋摩全章無此一範疇，代以五不放逸的懺悔行持列舉，結構上不立「捨戒」之罪。求那跋摩戒品第十一（因施品已佔第十，品次順延）；求那跋摩九相唯展開前二相，後七相不再個別起科——與玄奘、曇無讖逐相重新標科之體例最異。
(二) 經內平行＝攝決擇分（10目 決擇菩提分品·非「決擇施等六品」內）
施品的攝決擇重決在「9目 決擇施等六品」（0709a16–0710c21，以七種清淨×十相框架重決「施」一項，其中「戒清淨」僅是施七清淨之一，非戒度本身）；戒度的攝決擇重決另在「10目 決擇菩提分品」〔T30n1579 0710c28 起〕，開卷即入戒：
「復次，當知菩薩毘奈耶略有三聚。初律儀戒毘奈耶聚，如薄伽梵為諸聲聞所化有情略說毘奈耶相，當知即此毘奈耶聚。」〔0710c29–0711a01〕
三聚分別重決：律儀戒＝同本地分聲聞毘奈耶；攝善法戒以「六心」（輕蔑心/懈怠俱行心/有覆蔽心/勤勞倦心/病隨行心/障隨行心）重決有罪無罪〔0711a02–b02〕；饒益有情戒以「六處攝行」（自/他/財衰/財盛/法衰/法盛）重決〔0711b03–b24〕。又別立捨戒四因緣〔0711c08-15〕：「又捨因緣略有四種。一者、決定發起受心不同分心；二者、若於有所識別大丈夫前，故意發起棄捨語言；三者、總別毀犯四種他所勝法；四者、若以增上品纏，總別毀犯隨順四種他所勝法。由此因緣，當知棄捨菩薩律儀。若有還得清淨受心，復應還受。」（此段為遁倫 T42n1828 0538a06-07 所引據）。攝決擇末段明白回指本地分戒品：「前戒品中，已說十種尸羅清淨，當知初一是意樂清淨，餘九是加行清淨」〔0712b09-16〕（十相清淨見 10-03 子）。
(三) 校勘（大正原書校記全枚舉）
戒品之一段（0510c06–0515c29·卷四十）大正原書校記共 46 條（<app> 逐條校勘元素雖 0，原書校記以註記形式收錄——「校勘元素零」不等於「無校記」，全枚舉如下）。底本從 CBETA 承字讀（凡 CBETA 承麗藏等回改處，並錄大正原印）；本段無一條升定本案（無古德牒文＋義理雙證支持異讀者），異讀並錄備考。其中 0512002·0513003·0514003 三條係 CBETA 底本承麗藏改字（麗-CB／CB），底本 leaf 皆承 CBETA 讀（與大正原印互異），兩讀並錄（見附註）：
| 註號 | 錨 | 底本【大】·異讀 | 語境 |
|---|---|---|---|
| 0510010 | 0510c06 | 第十五【大】，〔－〕【明】 | 地題「菩薩地第十五」（〔第十五〕－【明】·地/品題非本文異讀） |
| 0511001 | 0511a09 | 勝【大】，義【聖】 | 律儀戒總標段 |
| 0511008 | 0511a17 | 男【大】，〔－〕【宋】【元】【明】【宮】【聖】 | 七眾別段（男／缺） |
| 0511009 | 0511b07 | 覺悟【大】，悎寤【宋】【元】【明】【宮】【聖】 | 律儀戒段（覺悟／悎寤） |
| 0511010 | 0511b16 | 苦【大】，若【元】 | 律儀戒段 |
| 0511012 | 0511c14 | 輪【大】，轉輪【宋】【元】【明】【宮】 | 律儀戒段 |
| 0511013 | 0511c15 | 位【大】，欲【宋】【元】【明】【宮】【聖】 | 律儀戒段 |
| 0511015 | 0511c27 | 論【大】，語【元】【明】 | 尸羅律儀段 |
| 0512002 | 0512b04 | 〔－〕【CB·麗-CB·宮】，行【大】 | CB 改字·兩讀並錄：不放逸行段——大正原印「如如行所應行」衍一「行」字·CBETA 刪（見附註①） |
| 0512004 | 0512c13 | 想【大】，相【宋】【元】【明】【宮】 | 攝善法戒段 |
| 0512005 | 0512c14 | 惠【大】，慧【宋】【元】【宮】 | 攝善法戒段（惠／慧） |
| 0512006 | 0512c17 | 纏【大】，惑【聖】 | 攝善法戒段 |
| 0512007 | 0512c25 | 稱應【大】，應稱【宮】【聖】 | 攝善法戒段（倒文） |
| 0513001 | 0513a06 | 祥【大】，詳【宋】【元】【明】【宮】 | 饒益有情戒段 |
| 0513002 | 0513a06 | 筵【大】，延【宋】【元】【明】【宮】 | 饒益有情戒段 |
| 0513003 | 0513a07 | 財【CB·麗-CB·宮】，助【大】 | CB 改字·兩讀並錄：饒益有情戒·報恩供養段「若等若增〔財／助〕利供養」（見附註②） |
| 0513004 | 0513a08 | 于【大】，乎【宋】【元】【明】【宮】 | 饒益有情戒段 |
| 0513005 | 0513a10 | 具【大】，糧【宋】【元】【明】【宮】 | 饒益有情戒段 |
| 0513006 | 0513a24 | 生【大】，失【宋】【元】【明】【宮】 | 饒益有情戒段 |
| 0513007 | 0513a29 | 施【大】，與【宋】【元】【明】【宮】 | 饒益有情戒段 |
| 0513008 | 0513b15 | 化【大】，先【元】【明】 | 饒益有情戒段 |
| 0513009 | 0513b25 | 若【大】，苦【元】 | 饒益有情戒段 |
| 0513010 | 0513c12 | 爾【大】，此【宋】【元】【明】【宮】 | 饒益有情戒段 |
| 0513011 | 0513c18 | 嗤【大】，蚩【聖】 | 饒益有情戒段 |
| 0513012 | 0513c19 | 其【大】，他【宋】【元】【明】【宮】【聖】 | 饒益有情戒段 |
| 0513013 | 0513c26 | 應他【大】，他應【宋】【元】【明】【宮】 | 饒益有情戒段（倒文） |
| 0513014 | 0513c27 | 冲【大】，沖【宋】【元】【明】【宮】【聖】 | 饒益有情戒段 |
| 0513015 | 0513c27 | 諭【大】，喻【宋】【元】【明】【宮】【聖】 | 饒益有情戒段（諭／喻） |
| 0514001 | 0514a21 | 熱【大】，獨【宋】【元】【明】【宮】【聖】 | 三聚受戒段 |
| 0514002 | 0514b24 | 德【大】，能【宋】【元】【明】【宮】 | 三聚受戒段 |
| 0514003 | 0514c19 | 於【CB·麗-CB·宋·元·明·宮·聖】，有【大】 | CB 改字·兩讀並錄：受戒作證段「今已〔於／有〕我某菩薩所」（見附註③） |
| 0515001 | 0515a23 | 唯【大】，雖【宋】【元】【明】【宮】【聖】 | 受戒儀軌段 |
| 0515002 | 0515a26 | 弊【大】，蔽【宋】【元】【明】【宮】【聖】 | 受戒儀軌段（弊／蔽） |
| 0515003 | 0515b02 | 睡【大】，睡眼【宋】，睡眠【元】【明】 | 受戒守護段 |
| 0515004 | 0515b02 | 倚【大】，倍【宋】 | 受戒守護段 |
| 0515005 | 0515b02 | 樂【大】，具【聖】 | 受戒守護段 |
| 0515006 | 0515b03 | 下【大】，不【明】 | 受戒守護段 |
| 0515007 | 0515b04 | 搆【大】，𤚼【宋】【元】【明】【宮】 | 受戒守護段 |
| 0515008 | 0515b05 | 闇【大】，間【元】 | 受戒守護段 |
| 0515009 | 0515b06 | 及菩薩藏【大】，〔－〕【宋】【元】【明】【宮】 | 受戒守護段（菩薩藏／缺） |
| 0515010 | 0515b10 | 以【大】，有【元】 | 受戒守護段 |
| 0515011 | 0515b15 | 免【大】，遠【聖】 | 受戒守護段 |
| 0515012 | 0515b19 | 唯【大】，惟【宋】【元】【明】【宮】 | 受戒守護段 |
| 0515013 | 0515b26 | 惠【大】，慧【聖】 | 受戒守護段（惠／慧） |
| 0515014 | 0515c18 | 更【大】，便【宋】【宮】 | 四他勝處段 |
| 0515015 | 0515c27 | 覺悟【大】，悎寤【宋】【元】【明】【宮】【聖】 | 四他勝處段（覺悟／悎寤） |
附註（CBETA 底本改字·兩讀並錄三條）：本子 leaf 承 CBETA 底本，CBETA 於此三處據麗藏改大正原印之字，底本 leaf 用字如下，並錄不判（定本從 CBETA 承字，大正原印並錄）—— ① 0512002〔0512b04〕：不放逸行段——校字位在「如如」與「所應」之間：大正原印作「如如行所應行」（多一「行」字），CB／麗-CB／宮無此衍字（作「如如所應行」）；底本 leaf 作「如如所應行」＝承 CBETA 讀（已逐字覆驗）。兩讀並錄。 ② 0513003〔0513a07〕：饒益有情戒·報恩供養段「若等若增財利供養」。CB／麗-CB／宮作「財」，大正原印作「助」；底本 leaf 作「財利供養」（＝CB）。兩讀並錄。 ③ 0514003〔0514c19〕：受戒作證段「今已於我某菩薩所」。CB／麗-CB／宋元明宮聖作「於」，大正原印作「有」；底本 leaf 作「今已於」（＝CB）。兩讀並錄。
三 CB 條之外，餘 43 條底本從 CBETA 承字讀，無升定本案；0510010 係卷四十首之地／品題署異（非本文異讀，據實標）。異讀多屬形近／通假（惠／慧·覺悟／悎寤·弊／蔽·諭／喻類），皆不涉義理眼句（自性戒·三聚·四他勝處之義判不繫於此諸異讀），唯錄不判。另本段大正編者梵文擬註 10 條（在家分·出家分·律儀戒·攝善法戒·饒益有情戒·那落迦·尸羅律儀·不放逸行·漸次等術語之梵擬）一律不採並註明（見目五術語）。
三、聖教義之經據（眼·重在自性戒結構與四他勝處體性）
(一) 自性戒四功德＝二受二持（非單一心所為體，與自性施結構有別）——〔T30n1579 0510c16-17〕「謂若略說具四功德，當知是名菩薩自性戒……一、從他正受，二、善淨意樂，三、犯已還淨，四、深敬專念無有違犯」。遁倫釋此四非如施品歸於單一心所，而是程序性的二受二持結構〔T42n1828 0533a15-20〕：「解自性中，初問，次解，後結……列四中，依修得戒，名從他正受，不依師授要期自淨，名善淨意業。舊論云：善淨心受犯已即悔名還淨，一向涼淨名深敬專念，前二是受，後二是持。」——從他正受、善淨意樂為「受」之二相，犯已還淨、深敬專念為「持」之二相。神泰、圓測對此四如何收攝為「二因緣」另有異說，遁倫並錄不判〔0533a23-29〕。
(二) 四他勝處法之體——遁倫釋貪慳瞋癡慢四體，並各繫於三聚——〔T30n1579〕四他勝處法：①貪求利養自讚毀他、②慳財慳法不施、③忿恨不捨怨結、④謗菩薩藏。遁倫釋其體性與三聚歸屬〔T42n1828 0537c14-23〕：「若依梵網經具明十重，此論略無前六，舊名波羅夷，此六不共住，三藏云：梵語正波羅闍以迦，此云他勝處法，若犯此戒者他所勝，此四他勝處法具三聚戒。」並逐一繫屬：「此四他勝中，初、貪；二、慳；三、瞋；四者、癡慢，如次為體」——初支（自讚毀他）攝於律儀戒，二支（慳惜財法）、三支（忿結）攝於饒益有情戒，四支（謗大乘）攝於攝善法戒。
(三) 軟中上品纏——大乘菩薩戒「上品纏方捨」，異於聲聞戒「暫犯即捨」——〔T30n1579 0515c〕「菩薩若用軟、中品纏毀犯四種他勝處法，不捨菩薩淨戒律儀；上品纏犯，即名為捨……非諸菩薩暫一現行他勝處法，便捨菩薩淨戒律儀。如諸苾芻犯他勝法，即便棄捨別解脫戒。」遁倫申其義〔T42n1828 0538a01-12〕：「今大乘宗不同彼二〔經部等／薩婆多〕，若起上纏方捨淨戒，中下纏犯即不捨戒……大乘宗說，聲聞戒暫犯重即捨，菩薩戒由數數起纏犯而後捨也。」並回指攝決擇捨戒四因緣〔0538a06-08·即本目二之攝決擇 0711c08-15〕。
(四) 受戒儀軌——從同法菩薩處請受（從師受）——〔T30n1579 0512c–0515b〕詳列從同法菩薩處請受（含三請三答羯磨、啟白請證），須誓受律儀戒、攝善法戒、饒益有情戒三聚，並聲明「過去一切菩薩已具，未來一切菩薩當具，普於十方現在一切菩薩今具」之三世同學。（無具足功德師長可請時之「對如來像前自誓受」一門，原典在戒品之二〔0521b〕，歸 10-02 子，本子依卷界不重出。）
四、諸家異釋（古德·標宗）
藏內古德涉本品：遁倫《瑜伽論記》（自性戒二受二持·神泰圓測二因緣異說·四他勝處貪慳瞋癡慢四體·軟中上品纏大乘聲聞之異）·窺基《略纂》（戒品開宗「除外慳·防內垢」·三聚結構分疏）·最勝子《釋》（無品釋）。諸說唯錄不判。
(一) 戒品開宗——窺基
窺基〔T43n1829 0145b05-07〕：「〈戒品〉者，前明〈施品〉，以除外慳；今次持戒，以防內垢……即防非之異名，清涼之殊稱……目之〈戒品〉。」釋施戒二品相承之意：施除外在慳吝，戒防內心過垢。
(二) 自性戒二受二持·神泰圓測異說——遁倫錄
見目三(一)。遁倫於四功德二受二持結構之後，另錄神泰「二因緣説」、圓測「測有四釋」，如何收攝四功德為二因緣，諸說並陳不判〔T42n1828 0533a23-29〕。
(三) 四他勝處貪慳瞋癡慢四體——遁倫
見目三(二)。遁倫並釋「他勝」得名之由〔T42n1828 0537c24-25〕：「初、明他勝所以，無二堪能為魔所勝」——犯者因煩惱熾盛、無力與魔較量，故為魔所勝，是「他勝處法」命名之據。
(四) 軟中上品纏·大乘聲聞戒捨戒之異——遁倫
見目三(三)。
(五) 窺基「波羅夷」訓詁——窺基
窺基〔T43n1829 0147c04〕：「論云『無無餘犯』者，無餘者，謂波羅夷，無有餘也。」釋「無無餘犯」一語中「無餘」即指波羅夷（指犯後別解脫戒體已盡，無有殘餘可懺）之訓詁，與菩薩戒可懺更受對顯（見 10-02 子「又於菩薩犯戒道中，無無餘犯」段）。
五、術語
| 漢 | 古德傳梵（音寫·發音輔助） | 所徵 | 精確義 |
|---|---|---|---|
| 波羅蜜多 | pāramitā（古德音寫·到彼岸） | 〔本論 0510c08〕 | 施戒忍精進靜慮慧六·戒為第二 |
| 九相（戒） | —（從闕） | 〔本論 0510c13〕 | 自性/一切/難/一切門/善士/一切種/遂求/此世他世樂/清淨（六度通式，與施品九相對應） |
| 他勝處法 | pārājika（古德音寫·波羅闍以迦／波羅夷） | 〔本論 0513b〕 | 遁倫：「梵語正波羅闍以迦，此云他勝處法，若犯此戒者他所勝」〔T42n1828 0537c16〕 |
| 摩怛履迦 | mātṛkā（古德音寫·本母） | 〔本論 0514c〕 | 論藏之異稱，與素怛纜（經）並舉 |
| 鄔波尼殺曇分 | upaniṣad（古德音寫·近邊／極微分） | 〔本論 0513c〕 | 喻菩薩律儀戒殊勝，別解脫律儀百分千分乃至鄔波尼殺曇分亦不及一 |
戒品之一古德所傳梵音同見施品：波羅蜜多（pāramitā）·波羅闍以迦（pārājika）·摩怛履迦（mātṛkā）·鄔波尼殺曇（upaniṣad）為古德通用音寫，餘從闕，不據現代校本擬補。
六、譬喻·修辭
(一) 捨輪王位如棄草穢（住律儀戒）——〔T30n1579 0511c〕「謂諸菩薩，住別解脫律儀戒時，捨轉輪王而出家已，不顧王位，如棄草穢」：以棄草穢喻菩薩出家捨輪王位之決絕無顧戀。
(二) 妙欲如稠林（住律儀戒·離欲）——〔T30n1579 0511c〕「於彼妙欲尚如實觀，猶如趣入廣大種種恐畏稠林，況餘諸欲」：以恐怖稠林喻天魔妙欲之可畏，顯菩薩離欲之觀。
(三) 上妙利養如變吐（住律儀戒·離染）——〔T30n1579 0511c-0512a〕「於現在世尊貴有情種種上妙利養恭敬，正慧審觀尚如變吐曾不味著」：以嘔吐之物喻菩薩於利養恭敬無所貪著。
七、互讀
- 施品（六度之一·15-01-09）：戒承施而來，窺基釋「除外慳·防內垢」〔T43n1829 0145b05-07〕；九相通六度同一通式，戒之九相名與施品九相一一對應（自性/一切/難/一切門/善士/一切種/遂求/此世他世樂/清淨）。
- 戒品之二（15-01-10-02）：四他勝處法軟中上品纏之辨，下接逐條違犯還淨判別（染非染）及七支性罪開緣。
- 戒品之三（15-01-10-03）：後七戒（難行/一切門/善士/一切種/遂求/此世他世樂/清淨）及十相清淨戒，與本子自性戒、一切戒合成戒品全九相。
- 攝決擇分10目 決擇菩提分品（T30n1579 0710c28–0712a17）：三聚毘奈耶重決（攝善法戒六心·饒益有情戒六處攝行）·捨戒四因緣·回指本地分十相清淨戒（見目二）。
- 異譯：曇無讖 戒品第十〔T30n1581 0910a12〕·求那跋摩 戒品第十一〔T30n1582 0982b05〕——三家對勘見目二。
互讀以穩定徵引（藏經號·頁錨）為主。
八、校本定位
- 玄奘 T1579（底本）：戒品之一〔0510c07 品題〕–〔0515c28 卷四十末〕。九相嗢拕南 0510c13 · 自性戒 0510c15 · 一切戒 0511a11 · 三聚總說 0511a16-21 · 住律儀戒十支 0511c–0512c · 善修攝善法戒十相 0512c · 善行饒益有情戒十一相 0512c–0513b · 三種戒藏 0513b · 受戒羯磨儀軌 0513b–0515b · 四他勝處法 0515b–0515c · 軟中上品纏結 0515c。
- 異譯：曇無讖 T1581 戒品第十〔0910a12–0918a24〕。
- 攝決擇分〔T30n1579〕：10目 決擇菩提分品 0710c28 起·三聚毘奈耶重決 0710c29–0711b24（攝善法戒六心 0711a02-b02·饒益有情戒六處攝行 0711b03-24）·捨戒四因緣 0711c08-15·回指本地分十相清淨戒 0712b09-16。
- 遁倫 T1828：戒品釋〔0532c23–0541b21〕。
- 窺基 T1829：戒品釋〔0145b04–0148a07〕。
- 最勝子 T1580：無品釋（戒品全範圍檢校 0 見）。
- 校勘：戒品之一段（0510c06–0515c29·卷四十）大正原書校記 46 條全枚舉（目二(三)·正文錨全定位·底本從 CBETA 承字讀）；其中 0512002·0513003·0514003 三條係 CBETA 據麗藏改字（底本 leaf 用字與大正原印互異），兩讀並錄不判（定本讀如上）；餘 43 條無升定本案（含卷四十首地／品題署異 1 條，據實標）；大正編者梵文擬註 10 條一律不採並註明（見目五術語）。
The Discipline chapter = the tenth chapter of Initial Undertaking, the second of the six perfections; the present sub-unit contains intrinsic-nature discipline, the overall statement of the three aggregates of all-discipline (restraint / gathering wholesome dharmas / benefiting beings), abiding in the three disciplines, the karma-rite of receiving the discipline, and the four defeats. The point of the eye for the doctrinal meaning falls chiefly on the "two receivings and two holdings" structure of the four qualities of intrinsic-nature discipline, the greed-stinginess-anger-delusion-with-conceit fourfold essence of the four defeats, and the difference between the Mahāyāna's "only the superior fetter casts it off" and the śrāvaka's "a single transgression casts it off."
I. Doctrinal-Outline Placement
| Outline system | Placement of this chapter |
|---|---|
| Xuanzang T1579, the Basic Section | The Bodhisattva Stage · the Yoga-Place of Initial Undertaking, Discipline chapter, the tenth, first section 〔T30n1579 0510c07 chapter title · 0510c13 uddāna begins〕 (the second of the six perfections · at the end of fascicle 40) |
| The treatise's own text | The overall heading of the nine aspects of discipline (uddāna 〔0510c13〕): intrinsic-nature discipline 〔0510c15〕 · all-discipline 〔0511a11 · the great passage containing the overall statement of the three aggregates · abiding in the three disciplines · the three kinds of discipline-treasury · the rite of receiving the discipline · the four defeats, down to 0515c28〕 |
| Dunlun, Notes on the Yogācārabhūmi T1828 | Gloss of the Discipline chapter 〔T42n1828 0532c23–0541b21〕 (fasc. 10, upper and lower); intrinsic-nature discipline, two receivings and two holdings 0533a15-20 · the greed-stinginess-anger-delusion-with-conceit fourfold essence of the four defeats 0537c22-23 · the soft, middling, and superior fetters 0538a01-12 · the natural offenses of the seven limbs 0539a07-b13 (the present sub-unit 10-01 touches the former; 0539a07-b13 pertains to 10-02) |
| Kuiji, Concise Compendium T1829 | Gloss of the Discipline chapter 〔T43n1829 0145b04–0148a07〕; declaring the theme at the outset, 「前明施品以除外慳，今次持戒以防內垢」 tr. "the earlier [chapter] clarified the Giving chapter, so as to sweep away outward stinginess; now next comes upholding discipline, so as to guard against inward defilement" 〔0145b05-07〕 |
| Jinaputra, Commentary on the Yogācārabhūmi T1580 | No chapter-gloss (a general gloss of the whole treatise · it does not descend chapter by chapter; a check of the whole range of the Discipline chapter finds none, only two places giving a general discussion of the "discipline" of the threefold training in discipline, concentration, and wisdom, unrelated to the content of this chapter, at 0884b10 · 0886c19) |
II. Alternate Translations · Collation of In-Treatise Parallels
(1) The three Chinese translations (Xuanzang · Dharmakṣema · Guṇavarman)
| Point of meaning | Xuanzang T1579, Discipline chapter the tenth | Dharmakṣema T1581, Discipline chapter the tenth | Guṇavarman T1582, Discipline chapter the eleventh |
|---|---|---|---|
| Range / chapter name | Discipline chapter, first section, 0510c07–0515c28 〔end of fasc. 40〕 | 菩薩地持方便處戒品第十 0910a12–0918a24 〔fasc. 5–6〕 | 菩薩地戒品第十一 0982b05–0985a24 〔fasc. 4–5〕 |
| Names of the nine aspects | 自性/一切/難行/一切門/善士/一切種/遂求/此世他世樂/清淨 〔0510c13 uddāna〕 | 自性/一切/難/一切門/善人/一切行/除惱/此世他世樂/清淨 〔0910a13-16〕 | 自性/一切/難/一切自/善人/一切行/除/自利利他/寂靜 〔0982b06-09〕 |
| The four qualities of intrinsic-nature discipline | 從他正受/善淨意樂/犯已還淨/深敬專念無有違犯 〔0510c16-17〕 | 從他正受/善淨心受/犯已即悔/專精念住堅持不犯 〔0910a18-19〕 | The four qualities + four matters + four kinds of result, stated over in three layers (清淨心從他受/慚愧懺悔… etc.) 〔0982b10-20〕 |
| Names of the three aggregates | 律儀戒/攝善法戒/饒益有情戒 〔0511a11 onward〕 | 律儀戒/攝善法戒/攝眾生戒 〔0910b07-08〕 | 七眾戒/受善法戒/為利眾生故行戒 〔0982c01-04〕 |
| The four defeats | 四他勝處法 (four defeats): craving gain and offerings, praising oneself and slandering others / stinginess of wealth and of the Dharma, not giving / wrath and hatred, not casting off the knot of enmity / slandering the bodhisattva-treasury 〔0513b–0515b〕 | 四波羅夷處法 (four pārājika-place dharmas): the same four in meaning, names and marks wholly the same 〔0913b01-12〕 | No enumeration of the four pārājika / defeats and the like (a search of the whole chapter finds none: 波羅夷/棄法/重法/他勝/四重/失戒/捨菩薩戒/根本罪/不可悔); in their place the five non-heednesses: confessing in accord with the Dharma what has been transgressed / will be transgressed / is being transgressed · holding firm with utmost heart · not making the thought of transgression · having transgressed, confessing with utmost heart 〔0984a04-06〕 |
| The grades of transgression and restoration to purity | The superior fetter loses the discipline, one should receive it anew / the middling fetter, confessing before three persons or more than three / the lower fetter, confessing before one person 〔the 10-02 passage〕 | Transgression by afflictions of the upper / middle / lower [grade], the three grades; the method of confession wholly the same as Xuanzang's structure 〔0917a10-20〕 | No corresponding three-grade structure (with no four defeats, there is no "casting off the discipline" level to distinguish) |
| Structural feature | Each of the nine aspects has its own independent opening question 「云何菩薩X戒」 tr. "What is the bodhisattva's X-discipline," each aspect begun afresh | The nine aspects too are each begun afresh with a new question 〔0917b20 難戒者 · 0917b26 一切門戒者…〕, closest to Xuanzang | The nine aspects are listed by name only once at the chapter head 〔0982b06-09〕; the latter seven aspects are not begun afresh with a question and divided into sections, only the first two aspects (intrinsic-nature / all) being unfolded |
The three translations are recorded without judgment: the nine-aspect framework is wholly the same across the three (nine gates · same order), the name-drift greatest at aspects 5/6/7/8/9 (善士→善人 · 一切種→一切行 · 遂求→除惱／除 · 此世他世樂→自利利他 · 清淨→寂靜; Guṇavarman 一切門→一切自). The four defeats are the most crucial point of divergence in this chapter: Xuanzang and Dharmakṣema are wholly the same in name and doctrine (differing only in the rendered names 「他勝處法」 and 「波羅夷處法」); Guṇavarman's whole chapter has no such category, in its place the itemized enumeration of the practice of confession by the five non-heednesses, and structurally sets up no offense of "casting off the discipline." Guṇavarman's Discipline chapter is the eleventh (because the Giving chapter has already taken the tenth, the chapter-order shifts on by one); Guṇavarman unfolds only the first two of the nine aspects, no longer setting up individual outline-heads for the latter seven aspects — which is the most divergent from the format of Xuanzang and Dharmakṣema, who re-mark the outline afresh at each aspect.
(2) In-treatise parallel = the Section on Ascertainment (the tenth heading, the Ascertainment of the Chapter on the Factors of Awakening · not within "the Ascertainment of the Six Chapters of Giving and the Rest")
The re-ascertainment of the Giving chapter is at "heading 9, the Ascertainment of the Six Chapters of Giving and the Rest" (0709a16–0710c21, re-ascertaining the single item "giving" within a framework of the seven kinds of purity × ten aspects, wherein "the purity of discipline" is merely one of the seven purities of giving, not the perfection of discipline itself); the re-ascertainment of the perfection of discipline is instead at "heading 10, the Ascertainment of the Chapter on the Factors of Awakening" 〔T30n1579 0710c28 onward〕, which, on opening, enters straight into discipline:
「復次，當知菩薩毘奈耶略有三聚。初律儀戒毘奈耶聚，如薄伽梵為諸聲聞所化有情略說毘奈耶相，當知即此毘奈耶聚。」〔0710c29–0711a01〕
tr. "Further, know that the bodhisattva's vinaya has, in brief, three aggregates. The first, the vinaya-aggregate of the discipline of restraint — as the Bhagavat, for the śrāvaka beings to be trained, stated the marks of the vinaya in brief, know that it is just this vinaya-aggregate."
The three aggregates re-ascertained severally: the discipline of restraint = the same as the śrāvaka vinaya of the Basic Section; the discipline of gathering wholesome dharmas, re-ascertained as to offense and non-offense by the "six minds" (a mind of contempt / a mind accompanied by sloth / a mind that is covered / a mind of toil and weariness / a mind following upon sickness / a mind following upon obstacle) 〔0711a02–b02〕; the discipline of benefiting beings, re-ascertained by the "six-points gathering of conduct" (self / other / decline of wealth / abundance of wealth / decline of Dharma / abundance of Dharma) 〔0711b03–b24〕. It further sets up the four conditions of casting off the discipline 〔0711c08-15〕:
「又捨因緣略有四種。一者、決定發起受心不同分心；二者、若於有所識別大丈夫前，故意發起棄捨語言；三者、總別毀犯四種他所勝法；四者、若以增上品纏，總別毀犯隨順四種他所勝法。由此因緣，當知棄捨菩薩律儀。若有還得清淨受心，復應還受。」
tr. "Further, the conditions of casting off are, in brief, of four kinds. First, definitely giving rise to a receiving-mind's dissimilar-class mind [i.e. renouncing the resolve of receiving]; second, if, before a great man capable of understanding, deliberately giving rise to words of casting-off; third, transgressing, in general or in particular, the four defeat dharmas; fourth, if, with the superior-grade fetter, transgressing, in general or in particular, what accords with the four defeat dharmas. By these conditions, know that the bodhisattva restraint is cast off. If one again obtains a pure receiving-mind, one should receive it once more." (This passage is what Dunlun draws upon at T42n1828 0538a06-07.)
The closing stretch of the Ascertainment points plainly back to the Discipline chapter of the Basic Section: 「前戒品中，已說十種尸羅清淨，當知初一是意樂清淨，餘九是加行清淨」 tr. "In the earlier Discipline chapter, the ten kinds of śīla-purity have already been stated; know that the first one is the purity of aspiration, and the remaining nine are the purity of applied practice" 〔0712b09-16〕 (the ten-aspect pure discipline seen in sub-unit 10-03).
(3) Collation (full enumeration of the Taishō base text's collation notes)
The span of the first section of the Discipline chapter (0510c06–0515c29 · fasc. 40) carries 46 collation notes in the Taishō base text (though the <app> per-item collation elements number 0, the base text's collation notes are recorded in note form — "zero collation elements" does not equal "no collation notes" — fully enumerated below). The base text follows the CBETA character-readings (wherever CBETA restores a reading following the Korean canon and the like, the Taishō's original print is also recorded); not a single note in this span rises to a critical-edition emendation (none has both an ancient-master lemma citation and doctrinal support for the variant); variants are recorded alongside for the record. Of these, the three notes 0512002 · 0513003 · 0514003 are CBETA base-text character-changes following the Korean canon (麗-CB／CB); the source-text leaf follows the CBETA reading in each (differing from the Taishō original print), and both readings are recorded (see the appended notes):
| Note # | Anchor | Base 【大 Taishō】 · Variant | Context |
|---|---|---|---|
| 0510010 | 0510c06 | 第十五【大】，〔－〕【明】 | Stage title "the Bodhisattva Stage, the fifteenth" (〔the fifteenth〕 absent in Ming · a stage/chapter title, not a variant of the body text) |
| 0511001 | 0511a09 | 勝【大】，義【聖】 | The overall-heading passage of the discipline of restraint |
| 0511008 | 0511a17 | 男【大】，〔－〕【宋】【元】【明】【宮】【聖】 | The seven-assembly passage (男 / absent) |
| 0511009 | 0511b07 | 覺悟【大】，悎寤【宋】【元】【明】【宮】【聖】 | The discipline-of-restraint passage (覺悟 / 悎寤) |
| 0511010 | 0511b16 | 苦【大】，若【元】 | The discipline-of-restraint passage |
| 0511012 | 0511c14 | 輪【大】，轉輪【宋】【元】【明】【宮】 | The discipline-of-restraint passage |
| 0511013 | 0511c15 | 位【大】，欲【宋】【元】【明】【宮】【聖】 | The discipline-of-restraint passage |
| 0511015 | 0511c27 | 論【大】，語【元】【明】 | The śīla-restraint passage |
| 0512002 | 0512b04 | 〔－〕【CB·麗-CB·宮】，行【大】 | CB character-change · both readings recorded: the non-heedless-conduct passage — the Taishō original print 「如如行所應行」 carries a superfluous 「行」 · CBETA deletes it (see appended note ①) |
| 0512004 | 0512c13 | 想【大】，相【宋】【元】【明】【宮】 | The gathering-wholesome-dharmas passage |
| 0512005 | 0512c14 | 惠【大】，慧【宋】【元】【宮】 | The gathering-wholesome-dharmas passage (惠 / 慧) |
| 0512006 | 0512c17 | 纏【大】，惑【聖】 | The gathering-wholesome-dharmas passage |
| 0512007 | 0512c25 | 稱應【大】，應稱【宮】【聖】 | The gathering-wholesome-dharmas passage (inverted characters) |
| 0513001 | 0513a06 | 祥【大】，詳【宋】【元】【明】【宮】 | The benefiting-beings passage |
| 0513002 | 0513a06 | 筵【大】，延【宋】【元】【明】【宮】 | The benefiting-beings passage |
| 0513003 | 0513a07 | 財【CB·麗-CB·宮】，助【大】 | CB character-change · both readings recorded: the benefiting-beings · repaying-kindness-and-offering passage 「若等若增〔財／助〕利供養」 (see appended note ②) |
| 0513004 | 0513a08 | 于【大】，乎【宋】【元】【明】【宮】 | The benefiting-beings passage |
| 0513005 | 0513a10 | 具【大】，糧【宋】【元】【明】【宮】 | The benefiting-beings passage |
| 0513006 | 0513a24 | 生【大】，失【宋】【元】【明】【宮】 | The benefiting-beings passage |
| 0513007 | 0513a29 | 施【大】，與【宋】【元】【明】【宮】 | The benefiting-beings passage |
| 0513008 | 0513b15 | 化【大】，先【元】【明】 | The benefiting-beings passage |
| 0513009 | 0513b25 | 若【大】，苦【元】 | The benefiting-beings passage |
| 0513010 | 0513c12 | 爾【大】，此【宋】【元】【明】【宮】 | The benefiting-beings passage |
| 0513011 | 0513c18 | 嗤【大】，蚩【聖】 | The benefiting-beings passage |
| 0513012 | 0513c19 | 其【大】，他【宋】【元】【明】【宮】【聖】 | The benefiting-beings passage |
| 0513013 | 0513c26 | 應他【大】，他應【宋】【元】【明】【宮】 | The benefiting-beings passage (inverted characters) |
| 0513014 | 0513c27 | 冲【大】，沖【宋】【元】【明】【宮】【聖】 | The benefiting-beings passage |
| 0513015 | 0513c27 | 諭【大】，喻【宋】【元】【明】【宮】【聖】 | The benefiting-beings passage (諭 / 喻) |
| 0514001 | 0514a21 | 熱【大】，獨【宋】【元】【明】【宮】【聖】 | The three-aggregates receiving-the-discipline passage |
| 0514002 | 0514b24 | 德【大】，能【宋】【元】【明】【宮】 | The three-aggregates receiving-the-discipline passage |
| 0514003 | 0514c19 | 於【CB·麗-CB·宋·元·明·宮·聖】，有【大】 | CB character-change · both readings recorded: the receiving-the-discipline witness passage 「今已〔於／有〕我某菩薩所」 (see appended note ③) |
| 0515001 | 0515a23 | 唯【大】，雖【宋】【元】【明】【宮】【聖】 | The rite-of-receiving passage |
| 0515002 | 0515a26 | 弊【大】，蔽【宋】【元】【明】【宮】【聖】 | The rite-of-receiving passage (弊 / 蔽) |
| 0515003 | 0515b02 | 睡【大】，睡眼【宋】，睡眠【元】【明】 | The receiving-and-guarding passage |
| 0515004 | 0515b02 | 倚【大】，倍【宋】 | The receiving-and-guarding passage |
| 0515005 | 0515b02 | 樂【大】，具【聖】 | The receiving-and-guarding passage |
| 0515006 | 0515b03 | 下【大】，不【明】 | The receiving-and-guarding passage |
| 0515007 | 0515b04 | 搆【大】，𤚼【宋】【元】【明】【宮】 | The receiving-and-guarding passage |
| 0515008 | 0515b05 | 闇【大】，間【元】 | The receiving-and-guarding passage |
| 0515009 | 0515b06 | 及菩薩藏【大】，〔－〕【宋】【元】【明】【宮】 | The receiving-and-guarding passage (菩薩藏 / absent) |
| 0515010 | 0515b10 | 以【大】，有【元】 | The receiving-and-guarding passage |
| 0515011 | 0515b15 | 免【大】，遠【聖】 | The receiving-and-guarding passage |
| 0515012 | 0515b19 | 唯【大】，惟【宋】【元】【明】【宮】 | The receiving-and-guarding passage |
| 0515013 | 0515b26 | 惠【大】，慧【聖】 | The receiving-and-guarding passage (惠 / 慧) |
| 0515014 | 0515c18 | 更【大】，便【宋】【宮】 | The four-defeats passage |
| 0515015 | 0515c27 | 覺悟【大】，悎寤【宋】【元】【明】【宮】【聖】 | The four-defeats passage (覺悟 / 悎寤) |
Appended notes (CBETA base-text character-changes · three notes with both readings recorded): the present sub-unit's leaf follows the CBETA base text; at these three places CBETA changes the character of the Taishō original print following the Korean canon, and the source-text leaf uses the characters as follows, both readings recorded without judgment (the settled text follows the CBETA character, with the Taishō original print recorded alongside) — ① 0512002 〔0512b04〕: the non-heedless-conduct passage — the collation-character stands between 「如如」 and 「所應」: the Taishō original print reads 「如如行所應行」 (one 「行」 too many), and CB／麗-CB／宮 have no such superfluous character (reading 「如如所應行」); the source-text leaf reads 「如如所應行」 = following the CBETA reading (verified character by character). Both readings recorded. ② 0513003 〔0513a07〕: the benefiting-beings · repaying-kindness-and-offering passage 「若等若增財利供養」. CB／麗-CB／宮 read 「財」, the Taishō original print reads 「助」; the source-text leaf reads 「財利供養」 (= CB). Both readings recorded. ③ 0514003 〔0514c19〕: the receiving-the-discipline witness passage 「今已於我某菩薩所」. CB／麗-CB／宋元明宮聖 read 「於」, the Taishō original print reads 「有」; the source-text leaf reads 「今已於」 (= CB). Both readings recorded.
Apart from the three CB notes, the remaining 43 notes follow the CBETA base-text character-readings, with no rising to a critical-edition emendation; 0510010 is a differing signature of the stage/chapter title at the head of fascicle 40 (not a variant of the body text, recorded as it stands). The variants are mostly of similar-shape / phonetic-loan kinds (惠 / 慧 · 覺悟 / 悎寤 · 弊 / 蔽 · 諭 / 喻 and the like), none touching the doctrinal eye-lines (the doctrinal decisions of intrinsic-nature discipline · the three aggregates · the four defeats do not hang upon any of these variants), recorded without judgment. Further, the Taishō editors' 10 conjectural Sanskrit notes in this span (the Sanskrit conjectures for such terms as 在家分 · 出家分 · 律儀戒 · 攝善法戒 · 饒益有情戒 · 那落迦 · 尸羅律儀 · 不放逸行 · 漸次) are, without exception, not adopted, and so noted (see heading V, Terminology).
Collation conclusion: although this CBETA edition has zero
<app>elements, the Taishō base text's collation notes are recorded as running annotations and have been fully enumerated above; the three CB character-changes have both readings recorded without judgment (the settled text follows the stated base reading), and the remaining 43 notes have no rising to a critical-edition emendation. The in-treatise ascertainment-parallel (heading 10 of the Section on Ascertainment) has been drawn in (headings II, III, VII).
III. Scriptural / Doctrinal Grounds (the Eye · Chiefly the Structure of Intrinsic-Nature Discipline and the Essence of the Four Defeats)
(1) The four qualities of intrinsic-nature discipline = two receivings and two holdings (not a single mental factor for its essence, differing in structure from intrinsic-nature giving) — 〔T30n1579 0510c16-17〕 「謂若略說具四功德，當知是名菩薩自性戒……一、從他正受，二、善淨意樂，三、犯已還淨，四、深敬專念無有違犯」 tr. "If stated in brief, being complete with four qualities is to be known as the bodhisattva's intrinsic-nature discipline … first, receiving it rightly from another; second, a well-purified aspiration; third, restoring purity once one has transgressed; fourth, deep reverence, focused mindfulness, and no transgression." Dunlun glosses that these four, unlike the Giving chapter, are not attributed to a single mental factor, but are a procedural two-receivings-and-two-holdings structure 〔T42n1828 0533a15-20〕: 「解自性中，初問，次解，後結……列四中，依修得戒，名從他正受，不依師授要期自淨，名善淨意業。舊論云：善淨心受犯已即悔名還淨，一向涼淨名深敬專念，前二是受，後二是持。」 tr. "In glossing intrinsic-nature: first the question, next the gloss, last the conclusion … Among the four listed, discipline obtained by relying on cultivation is named receiving it rightly from another; the self-purifying resolve that does not rely on a master's conferral is named the well-purified karma of aspiration. The old treatise says: receiving with a well-purified mind, and, having transgressed, at once repenting, is named restoring purity; being wholly cool and pure throughout is named deep reverence and focused mindfulness. The first two are the receiving, the latter two are the holding." — Receiving rightly from another, and a well-purified aspiration, are the two marks of "receiving"; restoring purity once one has transgressed, and deep reverence with focused mindfulness, are the two marks of "holding." As to how these four are to be gathered into "two conditions," Shentai and Woncheuk have differing readings, which Dunlun records side by side without judgment 〔0533a23-29〕.
(2) The essence of the four defeats — Dunlun glosses the greed-stinginess-anger-delusion-with-conceit fourfold essence, and ties each to the three aggregates — 〔T30n1579〕 the four defeats: ① craving gain and offerings, praising oneself and slandering others; ② stinginess of wealth and of the Dharma, not giving; ③ wrath and hatred, not casting off the knot of enmity; ④ slandering the bodhisattva-treasury. Dunlun glosses their essence and their attribution to the three aggregates 〔T42n1828 0537c14-23〕: 「若依梵網經具明十重，此論略無前六，舊名波羅夷，此六不共住，三藏云：梵語正波羅闍以迦，此云他勝處法，若犯此戒者他所勝，此四他勝處法具三聚戒。」 tr. "If one follows the Brahmajāla-sūtra, it fully clarifies ten grave [offenses]; this treatise, in brief, has not the former six. The old name is pārājika; these six are 'not-dwelling-together.' The Tripiṭaka-master says: the correct Sanskrit is pārājika (波羅闍以迦); this is here rendered 'defeat dharma' — one who transgresses this discipline is defeated by another. These four defeats are complete in the three-aggregate discipline." And he ties each in turn: the first limb (praising oneself and slandering others) is gathered under the discipline of restraint; the second limb (stinginess of wealth and Dharma) and the third limb (the knot of wrath) under the discipline of benefiting beings; the fourth limb (slandering the great vehicle) under the discipline of gathering wholesome dharmas — 「此四他勝中，初、貪；二、慳；三、瞋；四者、癡慢，如次為體」 tr. "Among these four defeats: the first is greed; the second, stinginess; the third, anger; the fourth, delusion and conceit — such, in order, are their essence."
(3) The soft, middling, and superior fetters — the Mahāyāna bodhisattva discipline's "only the superior fetter casts it off," differing from the śrāvaka discipline's "a single transgression casts it off" — 〔T30n1579 0515c〕 「菩薩若用軟、中品纏毀犯四種他勝處法，不捨菩薩淨戒律儀；上品纏犯，即名為捨……非諸菩薩暫一現行他勝處法，便捨菩薩淨戒律儀。如諸苾芻犯他勝法，即便棄捨別解脫戒。」 tr. "If the bodhisattva, using the soft or middling fetter, transgresses the four defeats, he does not cast off the bodhisattva pure discipline of restraint; transgression by the superior fetter is then named casting off … It is not that bodhisattvas, having once for a time given rise to a defeat, thereby cast off the bodhisattva pure discipline of restraint. It is as when bhikṣus transgress a defeat and thereupon cast off the prātimokṣa discipline." Dunlun sets forth its sense 〔T42n1828 0538a01-12〕: 「今大乘宗不同彼二〔經部等／薩婆多〕，若起上纏方捨淨戒，中下纏犯即不捨戒……大乘宗說，聲聞戒暫犯重即捨，菩薩戒由數數起纏犯而後捨也。」 tr. "Now the Mahāyāna school differs from those two [the Sautrāntika and the rest / the Sarvāstivāda]: only when the superior fetter arises is the pure discipline cast off; transgression by the middling or lower fetter does not cast off the discipline … The Mahāyāna school says: in the śrāvaka discipline, a single transgression of a grave [offense] casts it off; the bodhisattva discipline is cast off only after transgressing again and again with the fetter arising." And he points back to the four conditions of casting off the discipline in the Section on Ascertainment 〔0538a06-08 · that is, the Ascertainment 0711c08-15 of heading II of this unit〕.
(4) The rite of receiving the discipline — requesting it from a bodhisattva of the same Dharma (receiving from a master) — 〔T30n1579 0512c–0515b〕 sets out in detail the requesting from a bodhisattva of the same Dharma (including the karma of three requests and three answers, and the announcement and request for witness), requiring the vow to receive the three aggregates — the discipline of restraint, the discipline of gathering wholesome dharmas, and the discipline of benefiting beings — and declaring the being-a-fellow-trainee-with-the-three-times: 「過去一切菩薩已具，未來一切菩薩當具，普於十方現在一切菩薩今具」 tr. "all bodhisattvas of the past have already been complete in it, all bodhisattvas of the future will be complete in it, all bodhisattvas of the present throughout the ten directions are now complete in it." (The gate of "receiving by self-vow before an image of the Tathāgata," when there is no master complete in merit to request from, has its root text in the second section of the Discipline chapter 〔0521b〕, belonging to sub-unit 10-02, and is not repeated here in the present sub-unit according to the fascicle boundary.)
IV. The Explanations of the Various Masters (the Ancients · Setting the Theme)
Ancient masters within the canon touching this chapter: Dunlun, Notes on the Yogācārabhūmi (intrinsic-nature discipline, two receivings and two holdings · the differing readings of Shentai and Woncheuk on the two conditions · the greed-stinginess-anger-delusion-with-conceit fourfold essence of the four defeats · the Mahāyāna–śrāvaka difference of the soft, middling, and superior fetters) · Kuiji, Concise Compendium (the Discipline chapter's opening theme, "sweeping away outward stinginess · guarding against inward defilement" · the analytic parsing of the three-aggregate structure) · Jinaputra, Commentary (no chapter-gloss). All the readings are recorded without judgment.
(1) The Discipline chapter's opening theme — Kuiji
Kuiji 〔T43n1829 0145b05-07〕: 「〈戒品〉者，前明〈施品〉，以除外慳；今次持戒，以防內垢……即防非之異名，清涼之殊稱……目之〈戒品〉。」 tr. "As for the Discipline chapter: the earlier [chapter] clarified the Giving chapter, so as to sweep away outward stinginess; now next comes upholding discipline, so as to guard against inward defilement … it is an alternative name for the guarding-against-wrong, a distinct designation for the cool-and-refreshing … and is titled the Discipline chapter." He glosses the sense in which the two chapters, Giving and Discipline, are carried one from the other: giving sweeps away outward stinginess, discipline guards against inward defilement.
(2) Intrinsic-nature discipline, two receivings and two holdings · the differing readings of Shentai and Woncheuk — recorded by Dunlun
See heading III (1). After the two-receivings-and-two-holdings structure of the four qualities, Dunlun records also Shentai's "reading of the two conditions" and Woncheuk's "four glosses" (「測有四釋」 tr. "Woncheuk has four glosses") — how the four qualities are to be gathered into two conditions — the readings set forth side by side without judgment 〔T42n1828 0533a23-29〕.
(3) The greed-stinginess-anger-delusion-with-conceit fourfold essence of the four defeats — Dunlun
See heading III (2). Dunlun further glosses the reason for the name "defeat" 〔T42n1828 0537c24-25〕: 「初、明他勝所以，無二堪能為魔所勝」 tr. "First, clarifying the reason for 'defeat': having no power at all, one is defeated by Māra" — because the transgressor, his afflictions blazing, has no strength to contend against Māra, he is defeated by Māra; this is the ground for the naming "defeat dharma."
(4) The soft, middling, and superior fetters · the Mahāyāna–śrāvaka difference in casting off the discipline — Dunlun
See heading III (3).
(5) Kuiji's philological gloss of "pārājika" — Kuiji
Kuiji 〔T43n1829 0147c04〕: 「論云『無無餘犯』者，無餘者，謂波羅夷，無有餘也。」 tr. "As for the treatise's saying 'there is no residueless transgression': 'residueless' means pārājika, there being no residue." He glosses "residueless" in the phrase 「無無餘犯」 as referring to pārājika (meaning that, after transgression, the essence of the prātimokṣa discipline is exhausted, with no residue left to confess), set in contrast with the bodhisattva discipline's being confessable and receivable anew (see the sub-unit 10-02 passage 「又於菩薩犯戒道中，無無餘犯」 tr. "further, in the bodhisattva's course of transgressing discipline, there is no residueless transgression").
V. Terminology
| 漢 | Ancient-transmitted Sanskrit (romanization · pronunciation aid) | Attestation | Precise sense |
|---|---|---|---|
| 波羅蜜多 | pāramitā (ancient-transmitted transliteration · "reaching the other shore") | 〔this treatise 0510c08〕 | The six — giving, discipline, patience, vigor, meditative absorption, wisdom; discipline is the second |
| 九相（戒） | — (none transmitted) | 〔this treatise 0510c13〕 | Intrinsic nature / all / difficult / all-gates / good-person / all-kinds / fulfilling-of-requests / the happiness of this world and the next / purity (the six-perfection formula, corresponding to the nine aspects of the Giving chapter) |
| 他勝處法 | pārājika (ancient-transmitted transliteration · 波羅闍以迦／波羅夷) | 〔this treatise 0513b〕 | Dunlun: 「梵語正波羅闍以迦，此云他勝處法，若犯此戒者他所勝」 tr. "the correct Sanskrit is pārājika; this is here rendered 'defeat dharma'; one who transgresses this discipline is defeated by another" 〔T42n1828 0537c16〕 |
| 摩怛履迦 | mātṛkā (ancient-transmitted transliteration · "matrix-mother") | 〔this treatise 0514c〕 | An alternative name for the abhidharma-treasury, cited alongside the sūtra (素怛纜) |
| 鄔波尼殺曇分 | upaniṣad (ancient-transmitted transliteration · "the near-edge / finest-particle part") | 〔this treatise 0513c〕 | A simile for the surpassingness of the bodhisattva discipline of restraint: the prātimokṣa restraint does not reach even one part in a hundred, in a thousand, and so on down to one upaniṣad part |
The ancient-transmitted Sanskrit sounds for the first section of the Discipline chapter are the same as those seen in the Giving chapter: 波羅蜜多 (pāramitā) · 波羅闍以迦 (pārājika) · 摩怛履迦 (mātṛkā) · 鄔波尼殺曇 (upaniṣad) are the ancient masters' common transliterations; the rest are left blank, not supplied from modern critical editions.
VI. Similes · Rhetoric
(1) Renouncing the wheel-turning king's throne as casting away straw and filth (abiding in the discipline of restraint) — 〔T30n1579 0511c〕 「謂諸菩薩，住別解脫律儀戒時，捨轉輪王而出家已，不顧王位，如棄草穢」 tr. "That is, when the bodhisattvas, abiding in the prātimokṣa discipline of restraint, having renounced the wheel-turning king's throne and gone forth, do not turn back in longing for the throne, as though casting away straw and filth": the casting-away of straw and filth figures the decisiveness with which the bodhisattva goes forth and renounces the wheel-turning king's throne, without turning back in longing.
(2) The wondrous pleasures as a thicket (abiding in the discipline of restraint · leaving desire) — 〔T30n1579 0511c〕 「於彼妙欲尚如實觀，猶如趣入廣大種種恐畏稠林，況餘諸欲」 tr. "toward those wondrous pleasures he yet contemplates as they truly are, as though stepping into a vast and manifold, dreadful thicket, how much more the remaining pleasures": the dreadful thicket figures the fearsomeness of the deva-māra's wondrous pleasures, displaying the bodhisattva's contemplation of leaving desire.
(3) The finest gains as vomit (abiding in the discipline of restraint · leaving defilement) — 〔T30n1579 0511c-0512a〕 「於現在世尊貴有情種種上妙利養恭敬，正慧審觀尚如變吐曾不味著」 tr. "toward the finest gains, offerings, and honors of the honored beings of the present world, examining them with right wisdom, even as though they were vomit, having never craved them": the thing vomited figures the bodhisattva's craving nothing in gains, offerings, and honors.
VII. Cross-Reading
- The Giving chapter (the first of the six perfections · 15-01-09): discipline comes carried forward from giving; Kuiji glosses "sweeping away outward stinginess · guarding against inward defilement" 〔T43n1829 0145b05-07〕; the nine aspects share the single six-perfection formula, and the names of the nine aspects of discipline correspond one for one with the nine aspects of the Giving chapter (intrinsic nature / all / difficult / all-gates / good-person / all-kinds / fulfilling-of-requests / the happiness of this world and the next / purity).
- The second section of the Discipline chapter (15-01-10-02): the distinguishing of the soft, middling, and superior fetters of the four defeats leads on to the item-by-item discrimination of transgression and restoration to purity (defiled and non-defiled) and the exemption-conditions for the natural offenses of the seven limbs.
- The third section of the Discipline chapter (15-01-10-03): the latter seven disciplines (difficult / all-gates / good-person / all-kinds / fulfilling-of-requests / the happiness of this world and the next / purity) and the ten-aspect pure discipline, which, together with the present sub-unit's intrinsic-nature discipline and all-discipline, make up the full nine aspects of the Discipline chapter.
- The Section on Ascertainment, heading 10, the Ascertainment of the Chapter on the Factors of Awakening (T30n1579 0710c28–0712a17): the re-ascertainment of the vinaya of the three aggregates (the six minds of the discipline of gathering wholesome dharmas · the six-points gathering of conduct of the discipline of benefiting beings) · the four conditions of casting off the discipline · pointing back to the ten-aspect pure discipline of the Basic Section (see heading II).
- Alternate translations: Dharmakṣema, Discipline chapter the tenth 〔T30n1581 0910a12〕 · Guṇavarman, Discipline chapter the eleventh 〔T30n1582 0982b05〕 — the three-translation collation is seen at heading II.
Cross-reading is by stable citation (canon number · page anchor) for the most part.
VIII. Placement of the Critical Editions
- Xuanzang T1579 (base text): the Discipline chapter, first section 〔0510c07 chapter title〕–〔0515c28 end of fascicle 40〕. The uddāna of the nine aspects 0510c13 · intrinsic-nature discipline 0510c15 · all-discipline 0511a11 · overall statement of the three aggregates 0511a16-21 · the ten limbs of abiding in the discipline of restraint 0511c–0512c · the ten aspects of well cultivating the discipline of gathering wholesome dharmas 0512c · the eleven aspects of well practicing the discipline of benefiting beings 0512c–0513b · the three kinds of discipline-treasury 0513b · the karma-rite of receiving the discipline 0513b–0515b · the four defeats 0515b–0515c · the concluding [passage on the] soft, middling, and superior fetters 0515c.
- Alternate translations: Dharmakṣema T1581, Discipline chapter the tenth 〔0910a12–0918a24〕.
- The Section on Ascertainment 〔T30n1579〕: heading 10, the Ascertainment of the Chapter on the Factors of Awakening 0710c28 onward · the re-ascertainment of the vinaya of the three aggregates 0710c29–0711b24 (the six minds of the discipline of gathering wholesome dharmas 0711a02-b02 · the six-points gathering of conduct of the discipline of benefiting beings 0711b03-24) · the four conditions of casting off the discipline 0711c08-15 · pointing back to the ten-aspect pure discipline of the Basic Section 0712b09-16.
- Dunlun T1828: the gloss of the Discipline chapter 〔0532c23–0541b21〕.
- Kuiji T1829: the gloss of the Discipline chapter 〔0145b04–0148a07〕 ("the volition co-arising with non-greed," recorded without judgment).
- Jinaputra T1580: no chapter-gloss (a check of the whole range of the Discipline chapter finds none).
- Collation: the span of the first section of the Discipline chapter (0510c06–0515c29 · fasc. 40) carries 46 collation notes in the Taishō base text, fully enumerated (heading II (3) · body-text anchors all located · the base follows the CBETA character-readings); of these, the three notes 0512002 · 0513003 · 0514003 are CBETA character-changes following the Korean canon (the source-text leaf's characters differing from the Taishō original print), both readings recorded without judgment (the settled text follows the stated base reading); the remaining 43 notes have no rising to a critical-edition emendation (including the one differing signature of the stage/chapter title at the head of fascicle 40, recorded as it stands); the Taishō editors' 10 conjectural Sanskrit notes are, without exception, not adopted, and so noted (see heading V, Terminology).