勝鬘寶窟 1.60

1.60

「世尊我從今日」，第四拔苦因。或亦前是拔現苦，今是拔當苦也。今總釋四戒。雖有四戒，不出慈悲，前兩戒大慈與樂、後兩戒大悲拔苦。與樂中，初一與現樂、次一與未來樂。又初一與世樂、次一與出世樂。又初一與樂果、後一與樂因。大悲戒中亦二，初一拔現苦、後一拔當苦。又初一拔苦果、後一拔苦因。又初一別拔人間苦、後一總拔一切眾生苦。故下折伏攝受，明世出世利，故知遍拔一切苦。又初一拔其輕苦、後一拔其重苦。又初一拔其少時之苦、後一拔其長時之苦。就文為三：第一敘惡因眾略生明不捨、第二廣明不捨、第三釋不捨意。捕鳥，故名為捕。養猪羊雞牛，稱之為養。餘屠殺等，事別非一，不可具舉，是故總言諸惡律儀也。以罪眾生，各有律儀戒，品類不同，故言諸惡律儀。又解惡法名律，無作之罪，合此律儀式，故稱為儀也。律儀多少，經論不同。依《涅槃經》說有十六。牛羊猪雞，為利故養，肥已轉賣，即以為四。利故買，買已屠殺，復以為四。通前為八，捕魚為九、捕鳥為十、獵師十一、劫盜十二、魁膾十三、兩舌十四、獄卒十五、呪龍十六也。依《雜心論》說有十二。屠羊為一、養猪為二、養雞為三、捕魚為四、捕鳥為五、獵師為六、作賊為七、魁膾為八、守獄為九、呪龍為十，此十與前涅槃經同；屠犬十一、伺獵十二，此異前。此十二與《涅槃》所說有同異者有六，彼此是一，名字少異：一捕鳥、二捕魚、三作賊、四屠膾、五守獄、六呪龍也。屠羊養雞猪等，《雜心》中合之為三，《涅槃》中說之為八。獵師、伺獵，《雜心》中說之為二，《涅槃》合之為一，是等彼此離合互異。《雜心》中屠犬，《涅槃》中略無。《涅槃》中養牛羊二種及兩舌，《雜心》中略無，是等彼此有無互異也。如《涅槃》中十六，略為四不善律儀攝，劫盜一種即是劫盜，兩舌是兩舌，即是有綺語，餘者是殺業。若通取呪龍，亦得名綺語，但多取呪龍為殺方便也。《雜心》中十二，略為二不善律儀攝，作賊一種是盜不善，自餘是殺不善。此等猶自狹於《成實》身口七不善律儀也。問：幾捕、幾養、幾非捕養？答：捕鳥捕魚獵師是捕攝，養猪羊牛雞是養，餘非捕養。正作惡因，未肯受化，始終須拔，故云終不捨置也。「我得力時」下，第二廣明不捨，即是正斷惡因也。力有二種：一者勢力、二者道力。勢力者，菩薩或時受於王位，能遮斷之；或作天龍神鬼，令其捨離惡業。道力者，菩薩以道德之力現通變化，斷其惡業。問：前救苦中何故不爾？答：拔苦理亦須力，但今為明拔苦與樂，人皆樂從，不須強力；降惡就善，違情難化，人多不從，故求強力。「於彼彼處」者，所作惡者非一，故稱彼彼。剛強應伏，伏令離惡；柔軟應攝，攝令住善，故名折伏攝受也。「何以故」下，第三釋折伏攝受之意。何以故者，即是問也。問意云：菩薩但應攝受，何故復行折伏？又問意者，菩薩何故行折伏攝受二種事耶？「以折伏攝受令法久住」者，此下即是答也。凡有二益：一令眾生得世間益、二令眾生得出世益。一一中有二句。初二句，第一令法久住，即是上弘大法。「天人充滿、惡道減少」，下益眾生，使其改惡修善，修善故天人充滿、改惡故惡道減少。「於如來所轉法輪」，第二得出世益。亦二：初明佛轉法輪，即是上弘大法也。如來所以不出世不轉法輪者，良由眾生無善感佛；眾生若改惡修善，便感佛出世轉法輪也。轉法輪者，謂知苦斷集證滅修道。「而得隨轉」者，佛今已解化於前人，前人依佛教修行，亦得見苦斷集證滅修道，故言隨轉也。次合四句為三：一正明法久住、二正益人天、三終致出世。由行惡犯戒，則正法毀滅、惡道增長，障生無漏。令斷其惡，故法得久住、天人增長，終置聖果也。「見是利故」者，見眾生得世利出世利，是故行折伏攝受事也。

"World-Honoured One, from this day forth..."—this is the fourth [vow], eradicating the causes of suffering. Or alternatively, the previous one was eradicating present suffering, and this one is eradicating future suffering. Now to explain the four vows in general: Although there are four vows, they do not go beyond loving-kindness (maitrī) and compassion (karuṇā). The first two vows are great loving-kindness bestowing happiness, and the latter two vows are great compassion eradicating suffering. Within bestowing happiness, the first bestows present happiness, and the second bestows future happiness. Furthermore, the first bestows mundane happiness, and the second bestows supramundane happiness. Again, the first bestows the fruit of happiness, and the latter bestows the cause of happiness. Within the vows of great compassion, there are also two: the first eradicates present suffering, and the latter eradicates future suffering. Furthermore, the first eradicates the fruit of suffering, and the latter eradicates the cause of suffering. Again, the first distinctively eradicates human suffering, while the latter generally eradicates the suffering of all sentient beings. Therefore, below it mentions subduing and gathering in, explaining mundane and supramundane benefits; hence we know it comprehensively eradicates all suffering. Furthermore, the first eradicates slight suffering, and the latter eradicates severe suffering. Again, the first eradicates temporary suffering, and the latter eradicates prolonged suffering. Dividing the text, there are three parts: first, briefly presenting sentient beings with evil causes and clarifying not abandoning them; second, broadly clarifying not abandoning them; third, explaining the intention behind not abandoning them. Snaring birds is termed "snaring." Raising pigs, sheep, chickens, and cattle is called "raising." Other activities such as butchering are distinct and manifold, impossible to enumerate completely, so they are generally called "various evil codes of conduct" (aśīla). Because sinful sentient beings each have their own codes of conduct and precepts, differing in category, it says "various evil codes of conduct." Another explanation is that evil dharmas are called codes (lù), and unmanifested sins correspond to these rules and ceremonies, hence termed conduct (yí). As to the number of codes of conduct, sūtras and treatises differ. According to the Nirvāṇa-sūtra, there are sixteen: raising cattle, sheep, pigs, and chickens for profit, and reselling them once fattened, makes four; buying them for profit and butchering them after purchase makes another four—these, combined with the previous, make eight; catching fish is the ninth, catching birds is the tenth, hunters are the eleventh, robbers are the twelfth, executioners are the thirteenth, divisive speech is the fourteenth, jailers are the fifteenth, and charming dragons is the sixteenth. According to the Saṃyuktābhidharmahṛdaya-śāstra (Zaxin lun), there are twelve: slaughtering sheep is the first, raising pigs is the second, raising chickens is the third, catching fish is the fourth, catching birds is the fifth, hunters are the sixth, being thieves is the seventh, executioners are the eighth, guarding prisoners is the ninth, charming dragons is the tenth—these ten are the same as in the Nirvāṇa-sūtra above; slaughtering dogs is the eleventh, and hunting by stalking is the twelfth—these differ from the former. Among these twelve, where they agree and disagree with what is stated in the Nirvāṇa[-sūtra], six are identical in substance with slight differences in name: first, catching birds; second, catching fish; third, being thieves; fourth, butchering; fifth, guarding prisoners; sixth, charming dragons. Slaughtering sheep, raising chickens, pigs, and so on are combined into three in the Saṃyuktābhidharmahṛdaya, but stated as eight in the Nirvāṇa[-sūtra]. Hunters and hunting by stalking are stated as two in the Saṃyuktābhidharmahṛdaya, but combined into one in the Nirvāṇa[-sūtra]. These are the mutual differences in combining and separating between them. Slaughtering dogs in the Saṃyuktābhidharmahṛdaya is omitted in the Nirvāṇa[-sūtra]. Raising cattle and sheep, as well as divisive speech, found in the Nirvāṇa[-sūtra], are omitted in the Saṃyuktābhidharmahṛdaya; these are the mutual differences in presence and absence between them. As for the sixteen in the Nirvāṇa[-sūtra], they are subsumed under four unwholesome codes of conduct: robbery alone is robbery; divisive speech is divisive speech, which includes frivolous talk; the remainder are the karma of killing. If taking charming dragons broadly, it may also be called frivolous talk, but it is mostly taken as an expedient means for killing. The twelve in the Saṃyuktābhidharmahṛdaya are subsumed under two unwholesome codes of conduct: being a thief is the unwholesome act of stealing, and all the rest are the unwholesome act of killing. These are still narrower than the seven unwholesome codes of conduct of body and speech in the Tattvasiddhi-śāstra (Chengshi lun). Question: How many are snaring, how many are raising, and how many are neither snaring nor raising? Answer: Catching birds, catching fish, and hunting are subsumed under snaring; raising pigs, sheep, cattle, and chickens are raising; the rest are neither snaring nor raising. When they are directly creating evil causes and are not yet willing to accept transformation, from beginning to end one must pull them out; therefore it says "I will never abandon them." From "when I attain power" onward is the second part, broadly clarifying not abandoning them, which is precisely severing the causes of evil. There are two kinds of power: the first is power of influence (śakti), and the second is power of the Path (mārgabala). Power of influence means that the bodhisattva sometimes assumes a royal throne and can prohibit and stop them, or appears as a god, dragon, spirit, or ghost to make them abandon evil karma. Power of the Path means that the bodhisattva uses the power of virtue and morality to manifest supernatural penetrations and transformations to sever their evil karma. Question: Why was this not said in the previous relief of suffering? Answer: Pulling out suffering also in principle requires power; but here, as for pulling out suffering and bestowing happiness, people all delight in following, so strong power is not needed. Subduing evil to turn toward good runs counter to their sentiments and is hard to transform, and many people do not comply; hence strong power is sought. "In that place and this place" means that the evil deeds done are not one, so it is called "that place and this place." The obstinate should be subdued, subduing them so that they abandon evil; the pliable should be gathered in, gathering them in so that they abide in good; hence it is called "subduing and gathering in." From "Why is this?" onward is the third part, explaining the intention behind subduing and gathering in. "Why is this?" is precisely the question. The intention of the question is: A bodhisattva should only gather in; why also carry out subduing? Another intention of the question is: Why does a bodhisattva perform the two matters of subduing and gathering in? "By subduing and gathering in, causing the Dharma to abide long"—this below is precisely the answer. There are two benefits in all: first, causing sentient beings to attain mundane benefits; second, causing sentient beings to attain supramundane benefits. In each of these there are two clauses. In the first two clauses, the first causes the Dharma to abide long, which is promoting the great Dharma above. "Gods and humans will be replete, and the evil destinies will diminish" benefits sentient beings below, causing them to reform evil and cultivate good; by cultivating good, gods and humans are replete, and by reforming evil, the evil destinies diminish. "In that which is turned by the Tathāgata, the wheel of the Dharma..." is the second, attaining supramundane benefits. This also has two: first, clarifying that the Buddha turns the wheel of the Dharma, which is promoting the great Dharma above. The reason the Tathāgata does not appear in the world and does not turn the wheel of the Dharma is truly because sentient beings lack the goodness to evoke the Buddha; if sentient beings reform evil and cultivate good, they evoke the Buddha's appearing in the world and turning the wheel of the Dharma. Turning the wheel of the Dharma means knowing suffering, abandoning its accumulation, realizing its cessation, and cultivating the path. "Can follow and turn it" means that the Buddha has already explained and transformed the former person; when that former person cultivates according to the Buddha's teaching, they also come to see suffering, abandon its accumulation, realize its cessation, and cultivate the path; therefore it says "follow and turn." Next, combining the four clauses into three: first, directly clarifying that the Dharma abides long; second, directly benefiting humans and gods; third, ultimately arriving at the supramundane. Because committing evil and violating precepts destroys the true Dharma, increases the evil destinies, and obstructs the arising of the uncontaminated (anāsrava), causing them to sever evil enables the Dharma to abide long, increases gods and humans, and ultimately establishes the noble fruit. "Seeing these benefits" means seeing that sentient beings attain mundane and supramundane benefits; therefore one performs the matters of subduing and gathering in.