大毘盧遮那成佛神變加持經 (Shubhakarasimha & Yixing 724) 6.15

6.15

At that time, the vajradhara Guhyakādhipati addressed the Buddha, saying: "Lord, may you please explain the precepts of the ten wholesome courses of action that sever [afflictions] to their very roots. How is it that a bodhisattva, possessing sovereign power in royal status, dwelling in a palace, surrounded by parents, wife, children, and retinue, and enjoying wondrous heavenly pleasures, does not generate fault?" After he had spoken thus, the Buddha told the vajradhara: "Good indeed, good indeed, Guhyakādhipati! Listen attentively and reflect on it well; I will now expound the definitive skillfulness of the bodhisattva vinaya. Guhyakādhipati, you should know that there are two kinds of bodhisattvas. What are the two? Namely, the lay and the renunciant. Guhyakādhipati, that lay bodhisattva undertakes and observes the clauses of the five precepts, possesses sovereign authority, and through various skillful means conforms to time and place, freely attracting [others] in seeking sarvajña. That is to say, endowed with skillful means, he displays dramatic arts, dance, heavenly shrines, and various craft-skills, and in accordance with those skillful means, he attracts sentient beings with the four articles of attraction, causing them all to aspire to anuttarasamyaksaṃbodhi. Namely, observing the precepts against taking life, against taking what is not given, against false speech, against sexual misconduct, and against wrong views: these are called the clauses of the five precepts for the lay person. A bodhisattva who undertakes and observes the virtuous precepts as taught should be endowed with sincere faith and diligently cultivate them, following the training rules of the past Tathāgatas, abiding in the conditioned precepts, endowed with wisdom and skillful means, and attaining the Tathāgata's unexcelled, auspicious, unconditioned aggregate of morality. There are four root downfalls that must not be committed even for the sake of saving one's life. What are the four? Namely, slandering the teachings, abandoning the bodhicitta, stinginess, and harming sentient beings. Why is this? Because these are defiled in nature and do not constitute holding the bodhisattva precepts. Why is that?