華嚴經探玄記 6.41

6.41

第二饒益中，亦作六門：一體性者，三門：一隨相門，謂於思上假立無表，亦有三事，一思、二無表、三身語表業，故論云「菩薩戒以三業善為性。」二約本，亦以真如為性，《起信論》云「知法性體淨無染，隨順修行戒波羅蜜。」三約實，以無盡法界為體（云云）。二種類者，有十類差別：一依《梵網》等經，有菩薩三歸戒。二依《善生經》五戒，是在家菩薩戒。三依《文殊問經》八戒，名世間菩薩戒。四亦依彼經十戒，謂即沙彌所持者，名出家菩薩戒。五依《方等經》二十四戒，亦在家菩薩受。六依《瓔珞》、《梵網》十無盡戒，通在家出家菩薩所受。七依《瑜伽》、《地持》四波羅夷戒，觀此戒相多分似是出家所受，亦兼在家。八《善戒經》及《重樓戒經》等八重戒，謂聲聞四重上加《瑜伽》中四重故為八。此文局為出家菩薩受，以先受五戒、十戒、具戒，方得受菩薩戒，如四重樓閣漸次成等故也。九依梁《攝論》戒學云「如毘奈耶瞿沙毘佛略經說，菩薩戒有十萬種差別。」十依《華嚴經》有十十等無盡戒品，如〈十藏品〉及〈離世間〉說。

Second, under Benefiting [Sentient Beings], six gates are also made: 1. Regarding essential nature, there are three gates: First, the gate of conforming to characteristics: non-informative [action] (avijñapti) is provisionally posited upon volition (cetanā), and also possesses three things: 1. volition, 2. non-informative [action], and 3. bodily and vocal informative karma (vijñapti-karma). Thus the treatise says, 'The bodhisattva precepts have the goodness of the three karmas as their nature.' Second, in terms of the fundamental, they also have True Suchness as their nature; the Awakening of Faith says, 'Knowing that the essence of dharmatā is pure and unstained, one conforms to it and cultivates the śīla-pāramitā.' Third, in terms of reality, they have the inexhaustible dharmadhātu as their essence (and so on). 2. Regarding classifications, there are ten distinct categories: First, based on sūtras such as the Fanwang jing, there are the bodhisattva's three refuges precepts. Second, based on the Shansheng jing, the five precepts, which are the precepts for lay bodhisattvas. Third, based on the Wenshu wen jing, the eight precepts, called the worldly bodhisattva precepts. Fourth, also based on that sūtra, the ten precepts, which are those held by śrāmaṇeras, called the monastic bodhisattva precepts. Fifth, based on the Fangdeng jing, the twenty-four precepts, also received by lay bodhisattvas. Sixth, based on the Yingluo jing and Fanwang jing, the ten inexhaustible precepts, commonly received by both lay and monastic bodhisattvas. Seventh, based on the Yogācārabhūmi and Bodhisattvabhūmi (Dichi lun), the four pārājika precepts; observing the characteristics of these precepts, they mostly resemble those received by monastics, yet also extend to lay practitioners. Eighth, the eight grave precepts of the Shanjie jing and the Chonglou jie jing, etc., which add the four grave ones from the Yogācāra onto the four grave ones of the śrāvakas, making eight. This text is restricted to monastic bodhisattvas, because only after having previously received the five precepts, the ten precepts, and the full precepts can one receive the bodhisattva precepts, just like a four-story tower being completed in sequence. Ninth, based on the chapter on moral discipline in the Liang translation of the Mahāyānasaṃgraha: 'As stated in the Vinayavibhāṣā Sūtra, the bodhisattva precepts have one hundred thousand distinct varieties.' Tenth, based on the Avataṃsaka Sūtra, there are inexhaustible precept collections such as the ten sets of ten, as spoken of in the 'Chapter on the Ten Stores' and 'Transcending the World.'