從三聚淨戒論菩薩戒的時空效應

菩薩戒是聲聞律儀戒以外的別解脫戒，乃是大乘佛教為菩薩所設。聲聞戒共有三歸、五戒、八戒、十戒、具足戒，在家佛教徒僅受至前三種，出家佛教徒則可受至第五種。菩薩戒不屬於聲聞律儀，所以在家人亦得受持；菩薩戒可含攝聲聞律儀，故大乘佛教的出家人都應受持。菩薩戒以觀空為著眼，以淨心為宗旨，以發無上菩提心為基礎。所以菩薩戒既可涵攝一切佛法，也可執簡御繁，僅用三句話來包括，那就是三聚淨戒的(1) 律儀戒、(2) 攝善法戒、(3) 攝眾生戒。亦即是止惡、行善、利益眾生。三聚淨戒的內容，淵源於《阿含》聖典，經過大乘的《般若》、《涅槃》、《華嚴》、《維摩》等經的醞釀，至《瑜伽師地論》而集大成，出現了輕重戒相的條文，以及授戒悔罪的儀則。再經《瓔珞》及《梵網》二經，而使菩薩戒的弘揚，盛行於中國、新羅、日本。三聚淨戒的規定，既可約也可繁；既是難受難持，又可使人覺得易受易持。其內容既有緊收，也有寬放。故可因應時空的需要而舒卷自如。在俗則俗、在僧則僧，能高則高，不能高便求其次。若能把握住三聚淨戒的基本原則，如三歸、五戒、十善、十重禁戒等，便可遊刃有餘地，靈活運用於久遠廣大的時空之間。

關鍵字

戒律；菩薩戒；三聚淨戒；十善道

並列摘要

The Bodhisattva Precept is the pratimoksa precept beyond Sravakayana Precept. It is stipulated for the bodhisattva in Mahayana Buddhism.The Sravakayana Precept includes Three Refuges, Five Precepts, Eight Precepts, Ten Precepts and Full Precepts. The lay Buddhists can receive only the former three kinds of precept while the sangha up to the fifth. The Bodhisattva Precept doesn't belong to Sravakayana Precept. Accordingly, the laity can also receive the Bodhisattva Precept. The Bodhisattva Precept can encompass the Sravakayana Precept. So, the Mahayana Buddhist sangha should receive it. The Bodhisattva Precept takes the meditation on emptiness as its focus, the purification of mind as its objective and the arousing of ultimate bodhi-citta as basis. Therefore, the Bodhisattva Precept can not only encompass all Buddha dharmas but also control complicated matters with simple principles. The Three Cumulative Pure Precepts can be said having three phases: 1. The precept of regulating behaviour, 2. The precept of doing goodness, and 3. The precept of saving the sentient beings. In other words, the three Cumulative Pure Precepts have three functions, i.e. not doing evil, doing goodness and benefitting the sentient beings. Contents of the Three Cumulative Pure Precepts originated in the Agama Sutras. After the fermentation of several Mahayana sutras such as Prajna Sutra, Mahaparinirvana Sutra ,Avatamsaka-maha-vaipulya Sutra, VimalakirtiSutra, etc., it was culminated in the Yogacaryabhumi Sastra which mentions the code of light and heavy precepts as well as the rituals of transmitting precepts and making repentance. Again through the propagation of the Strung Gems Sutra and the Brahman's Net Sutra, the Bodhisattva Precept has become very popular in China, Korea and Japan. The requirement of the Three Cumulative Pure Precepts can be either simple or complex, either hard to receive and hard to observe or easy to receive and easy to observe. Its contents can be performed in either tight or loose way. Therefore it can adapt to the needs of time and space and thus operate freely. If it is applied to laity, it will become laity precept. If it is applied to sangha, it will become sangha precept. If it can be observed at a higher level, it will become a precepts of higher level. If cannot be observed at a higher level, it will become a precept lower level. If we can hold the basic principles of the Three Cumulative Precepts such as the Three Refuges, the Five Precepts, the Ten Virtues, the Ten Heavy Prohibitive Precepts, etc., we may freely apply it in the long and vast time and space with great ease.