---
title: "梵網經菩薩戒本疏 · 39 應講不講戒"
description: "法藏大师所撰《梵網經菩薩戒本疏》是唐代华严宗重要律学注疏。此疏依托《梵网经》十重四十八轻戒体系，系统阐释大乘菩萨戒的持守精神与实施细则，融合华严圆教思想，强调心性修养与菩提心实践。其内容涵盖戒相开遮、持犯界限及忏悔法门，为汉传佛教菩萨戒传承提供了权威理论依据。该疏不仅是研究菩萨戒的核心文献，更是后世受戒仪轨与戒学研究的根本典籍，在中国佛教律学体系中占有崇高地位。"
url: "https://rushiwowen.co/en/r/cmcvsf0bt0mrkl604vbzd84sn"
---

### 應講不講戒第三十九

> Rule 39: Speak When You Should

初、制意者，制諸菩提以法救生，令免現未所有災苦，故別辨四：一、令明增福故；二、授法行故；三、除災難故；四、救先亡故。是故制也。

> First, in establishing the intent: it guides all enlightened beings to use the Dharma to rescue living beings, freeing them from all present and future calamities and suffering. Thus, there are four specific purposes: First, to clarify and increase blessings; Second, to impart the practice of the Dharma; Third, to eliminate disasters; Fourth, to rescue those who have passed away. It is for these reasons that this teaching is established.

二、次第者，前制坐儀，今制引導故也。

> Second, the sequence: earlier, the guidance was on how to sit; now, it is on how to lead and guide.

三、釋名者，從所制為名可知。

> Third, regarding the name: it is understood from what is established.

四、具緣者，亦四：一、見眾生，二、知厄難，三、無慈心，四、不引導，故成犯。

> Four factors constitute this offense: (1) seeing living beings, (2) knowing their distress, (3) lacking compassion, and (4) failing to guide them. Therefore, it becomes a transgression.

五、闕緣者，闕初後無犯，中二犯方便可知。

> Five: Regarding the conditions being absent. If the initial and later stages are absent, there is no offense. If the middle two stages are absent, it constitutes a preparatory offense, as can be understood.

六、輕重者，見厄有多少，引導有難易，自身有愚慧，皆俱不俱等，輕重可知。

> Six: Regarding seriousness—some encounter more hardships, some less; some are easier to guide, some harder; and individuals differ in wisdom or ignorance. All these factors, whether present or absent, determine the weight of the matter. The degree of seriousness can thus be understood.

七、通塞者，若自愚不解，若彼不受化，若無講人可請，應一切無犯，反上皆犯。

> Seven, regarding obstacles and open paths: If you yourself are ignorant and do not understand, or if the other person is not open to guidance, or if there is no teacher available to consult, then there is no offense in any of these cases. Conversely, if the opposite conditions are present, offenses apply.

八、釋文者，文中四：一、化令修福，二、制為講法，三、救其所厄，四、為制結犯。初中教化眾生令作六事：一、建立僧房，二、於山林中作禪屋等，三、為三寶立田園等，四、令作佛塔等，五、令作冬夏坐禪之處等，六、俱一切行導處所皆勸營立，令諸行人得依此修道。二、「而菩薩」下制為講法，受與大乘令修大行。三、「若疾病」下救其所厄，於中有五：一、救苦難中有四：一、若病時，二、若國有厄難時，三、若諸方賊起時，四、先亡追福時，皆應說此經等設齋求福。二、「行來」下救災厄中有五種：一、治生不利時，二、火災，三、水災，四、風災，五、海羅剎謂怖彼諸災，皆應講此大乘。三、「乃至」下救罪報中，「一切罪報」唯大乘能救。「三報」者：一、現報，二、生報，三、後報，滅此三報之罪也。「七逆八難」可知。四、「杻械」下救牢獄難可知。五、「多婬」等救三毒等難，皆應說「等」通結上厄，皆同以說大乘而作救拔。四、「而新學」下，違制結犯。

> Section Eight: Explanation of the Text. The text contains four parts: 1) Urging the cultivation of merit, 2) Establishing the practice of preaching, 3) Rescuing those in distress, and 4) Establishing rules for offenses. In the first part, sentient beings are taught to perform six things: 1) Building monastic dwellings, 2) Making meditation huts in mountain forests, 3) Establishing fields and gardens for the Three Jewels, 4) Building stupas for the Buddha, 5) Creating places for winter and summer meditation retreats, and 6) Encouraging the establishment of all places of practice where practitioners can rely on them to cultivate the path. The second part, beginning with "And the Bodhisattva," establishes the practice of preaching, imparting the Great Vehicle and leading practitioners to cultivate the great practices. The third part, beginning with "If there is illness," rescues those in distress. This has five sections: 1. Rescuing from suffering and hardship, which has four aspects: a) When one is ill, b) When the country faces calamities, c) When bandits rise from all directions, d) When making offerings for the deceased. In all these cases, one should preach this sutra and set up vegetarian feasts to seek merit. 2. Beginning with "When traveling," rescuing from disasters and calamities, with five types: a) When livelihood is unfavorable, b) Fire disasters, c) Water disasters, d) Wind disasters, e) Sea demons and fearsome ocean terrors. In all these cases, one should preach this Great Vehicle. 3. Beginning with "Even," rescuing from karmic retribution. "All karmic retributions" can only be saved by the Great Vehicle. The "three retributions" are: a) Retribution in this lifetime, b) Retribution in the next lifetime, c) Retribution in later lives. These three retributions' offenses are eliminated. The "seven grave offenses" and "eight difficulties" are as generally understood. 4. Beginning with "Fetters and shackles," rescuing from imprisonment and difficulties, as is generally understood. 5. Beginning with "Excessive lust," rescuing from the three poisons and other difficulties. All should be preached to, and the word "etc." summarizes the above distresses—all are likewise rescued and liberated through preaching the Great Vehicle. The fourth part, beginning with "But newly learned," establishes rules for offenses.

上來別釋。「九戒」下，明結勸指廣，可知。「梵壇」者，此翻為默擯。良以非理違犯，不受調伏，故以此治之。彼之中明此義，故以為名，可知。

> Now I will explain the text above. Regarding the section beginning with "Nine Precepts" and below, it clarifies the concluding exhortation and points to the broader teachings, which should be understood accordingly. As for the "Brahma Platform," this term is translated as "silent expulsion." This is because, when one violates the rules without valid reason and refuses to be corrected or disciplined, this method is used as a remedy. The meaning of this is explained in that text, and it is named accordingly. This should be understood as well.