大毘盧遮那成佛經疏 17.40

17.40

金剛手於經首已問佛菩薩戒義，佛前說入漫荼羅時為弟子授戒時，即合說此戒法要。先受此戒已，住斯學處，然後合聞如來祕密之行。此戒，未造漫荼羅前即合為說也。佛前說入漫荼羅時，為正說入漫荼羅方便，故未及說之。故金剛手騰前事復問。故經云爾時金剛手祕密主白佛言：願世尊說諸菩薩大有情等句，是具迹義、住處義，即學處也。修學句，具方便智慧，謂眾德歸趣，此人備具此戒也。謂諸方便等得在於身也，普來義也。慧方便等普趣其身，此正譯也。離疑惑，謂二意也，如在岐路不能進也。惡意無疑慮，令生死流轉不壞。此以上皆經文也。謂菩薩住此學處故，能令不捨於大悲，離於惡意。惡意即是疑惑也。即以此戒故，於生死流轉中而不可壞，不壞即是常住，無能害也。問意言。云何於生死流轉中而得此戒，常不毀壞、不可破壞也。時毘盧遮那世尊處一切，以佛眼觀一切法界，告執金剛祕密主言：諦聽！金剛手也。法界佛眼觀金剛祕密主告言諦聽者，佛以大士請說一切菩薩根本之行，將欲答故，先以如來眼遍觀大會者，即是遍觀法界也。此中云諸法界者，謂觀佛界、法界、眾生界。觀此三法界，故名諸法界也。觀法界，即是一切如來境界。眾生界者，即是一切眾生應度因緣，皆是法界也。既遍觀已，知有堪任聞此深行之戒者，故答金剛手也。次告言：諦聽金剛手！今說善巧修行道，若菩薩摩訶薩住於此者，即於大乘而得通達修行道善巧說。若於此住菩薩大有情而得通達大乘者，此修行道即是菩薩戒也。三世諸佛皆由此道至菩提，故名修行道也。住此諸佛修行道故，諸菩薩即能通達大乘也。何以故？今此戒即是一切眾生自性本源之戒，若住此性淨金剛戒，自然於一切法而得通達也。持不殺生戒所不應為，謂應持不殺生命戒也。謂加諸生命字，不得斷命也。次佛告其戒相，謂不殺生命、不得不與而取、欲邪行、誑語惡口兩舌語綺語，及貪瞋邪見等，即是菩薩戒也。此中不殺者，謂於一切有命之類，乃至不生一念殺心。以無殺心故，名不殺戒。餘效此而說也。初授此戒時，阿闍梨先當授與三歸。此中三歸者，即是常住祕密之三寶，非是法僧別住、同於有餘不了義經。如《涅槃》、《鴦掘》等中，應引之廣說也。又如上文中，師為授三歸法也。既授三歸了，阿闍梨次當勸發其心令生決定大誓，受此十無盡藏，還三遍授之。受已，令彼自表白：「我某甲，今依十方諸佛及阿闍梨邊受得所戒竟。今日今時我某甲得名為菩薩也。」此戒無有時節，乃至盡形受之，盡未來際無有捨義也。若如上所說戒，於一月一年等入道場時，謂行此方便，事了即休等，則有時限。然深義說之，亦至見真方息也。菩薩戒略有二種：一在家、二出家。此二眾中復有二種戒：一自性修行、二是制戒。今此十戒，是菩薩修行戒也。以是善性故，一切菩薩應行之。即《涅槃》所謂性自能持戒，或云自性戒也。所以謂持者，以生謗故，須將護彼意。又隨順彼意故，又須持也。所以然者？一切世間諸天輪王亦有十善法，一切外道亦有十善戒，一切二乘亦有十善戒。若菩薩不如是持者，彼等即生輕慢非毀之心：「我等皆有如是善法。今此人自云大士、行尊妙行，而無淨戒。當知所學非真也。」以生彼等疑惑不善心故，即為前人作無義利，非善知識，以是故須持此戒也。二佛所制戒者，即是自具方便也。如聲聞法中，為欲修梵行盡苦原故，佛為設此方便以防護之，以是故速得成果。今大乘中亦有制戒，所謂具方便智善巧也。以有善巧方便故，今此十善成不共戒，不與聲聞外道等共，故經云善巧修行也。此經十萬偈大本，具有授此戒等方便，今未到此土。然《金剛頂》中自有授法，與彼不殊，當出之耳。如聲聞有四重禁，於此中乃是偷蘭遮，非重禁也。所以者何？此十善戒，為隨順將護二乘外道故，以善巧方便而具持之。然菩薩自有根本重禁，此中所謂殺盜婬妄但是偷蘭，非彼菩薩極重也。如前三世無障礙戒中，先令不捨三寶，又令不捨菩提之心，此即菩薩真四重禁也。若菩薩生如是心捨離於佛，即名破於重禁。所以然者？如來即是一切善法所從生處，菩薩以自歸依佛故，方有一切地波羅蜜等萬行成就，猶因種子方得生果。若捨阿字本自然之智，則一切善不得生，故捨佛即是斷一切菩薩之命，而絕其成佛之根。若行婬盜殺妄，但於道有礙，非是絕成佛之根本，故但成偷蘭也。以佛不可捨故，法僧亦爾。如聲聞經尚云捨一卷經戒，捨七眾生一人，即和合義斷，不成具戒。況一切菩薩同乘一道而至道場，佛佛無異無別，故當知隨有所捨即斷一切法命也。菩提心亦爾，是一切諸行之本。若離菩提心，則無一切菩薩法，故捨之亦犯重也。如聲聞經犯重已，即非沙門非釋子，不入眾數。今此中若捨佛法僧、菩提心，即不入眾數，如彼二乘毀四重也。然行者自知犯戒，更自洗浣其心而重受之，即還得戒。不同二乘戒，折石斷頭無再得義也。

Vajrapāṇi had already questioned the Buddha at the beginning of the sūtra regarding the meaning of the bodhisattva precepts. Earlier, when the Buddha explained entering the maṇḍala and conferring the precepts upon disciples, he should properly have explained these precept essentials. Having first received these precepts and abiding in these training rules, one is only then fit to hear the secret practices of the Tathāgata. These precepts should properly be explained before constructing the maṇḍala. Earlier, when the Buddha explained entering the maṇḍala, because he was directly explaining the upāya for entering the maṇḍala, he had not yet had the opportunity to explain them. Therefore, Vajrapāṇi brought up the earlier matter and questioned him again. Hence the sūtra states: *At that time Vajrapāṇi, Lord of the Secret, addressed the Buddha, saying: "May the Bhagavat explain the phrases of the bodhisattvas, the great beings..."* "Phrases" means possessing the traces and possessing the dwelling places; that is, the training rules. "Phrases of training and study" possessing upāya and wisdom means that the host of virtues converge upon them, and this person is fully endowed with these precepts. It means that various upāyas and so forth are obtained in the person; it has the meaning of "universally arriving." Wisdom, upāya, and so forth universally direct themselves to the person—this is the correct translation. "Free from doubt and hesitation" refers to having two minds, like being at a fork in the road and unable to advance. "Harmful mind without doubt and hesitation, causing them not to be destroyed in the flow and turning of birth and death"—the above are all textual lines of the sūtra. This means that because the bodhisattva abides in these training rules, they can be made not to abandon mahākaruṇā and to be free from a harmful mind. A harmful mind is precisely doubt and hesitation. Through these precepts, they are indestructible within the flow and turning of birth and death. "Indestructible" means eternally abiding; nothing can harm them. The intent of the question is: How can one obtain these precepts within the flow and turning of birth and death so that they are eternally intact and indestructible? *At that time the Bhagavat Vairocana, dwelling in all, observed the entire dharmadhātu with the buddha-eye and addressed the Vajradhara, the Lord of the Secret, saying: "Listen attentively, Vajrapāṇi!"* Observing the Vajradhara, Lord of the Secret, with the buddha-eye of the dharmadhātu and telling him to listen attentively means that because the Great Being requested him to explain the fundamental practices of all bodhisattvas and he was about to answer, the Buddha first observed the great assembly everywhere with the tathāgata-eye, which is to observe the dharmadhātu everywhere. Here, "dharmadhātus" refers to observing the realm of the buddhas, the realm of the Dharma, and the realm of sentient beings. Because he observed these three dharmadhātus, they are called "the dharmadhātus." Observing the dharmadhātu is precisely the sphere of all tathāgatas. The realm of sentient beings refers to the causes and conditions for delivering all sentient beings, all of which are the dharmadhātu. Having observed them everywhere, knowing that there were those capable of hearing the precepts of this profound practice, he therefore answered Vajrapāṇi. Next he addressed him, saying: *Listen attentively, Vajrapāṇi! I shall now explain the path of skillful practice. If bodhisattva-mahāsattvas abide in this, they will attain mastery over the Mahāyāna.* Explaining the path of skillful practice: if bodhisattvas, the great beings, abide in this and attain mastery over the Mahāyāna, this path of practice is none other than the bodhisattva precepts. The buddhas of the three times all reach bodhi by means of this path; hence it is called the path of practice. Because they abide in this path of practice of the buddhas, the bodhisattvas can attain mastery over the Mahāyāna. Why is this? These precepts here are the precepts of the original source of the intrinsic nature of all sentient beings. If one abides in these naturally pure vajra precepts, one will naturally attain mastery over all dharmas. *Observing the precept of not taking life: that which should not be done* means that one should observe the precept of not taking living beings' lives. Adding the words "living beings' lives" means that one must not cut off life. Next, the Buddha declared the characteristics of the precepts: not taking living beings' lives, not taking what is not given, sexual misconduct, lying speech, harsh speech, divisive speech, frivolous speech, as well as greed, anger, wrong views, and so forth—these are the bodhisattva precepts. Here, "not taking life" means not giving rise to even a single thought of killing toward any kind of living being. Because there is no thought of killing, it is called the precept of not killing. The rest should be explained by analogy to this. When first conferring these precepts, the ācārya should first confer the three refuges. The three refuges here are the eternally abiding, secret Three Jewels; they are not the Dharma and Saṅgha abiding separately, identical to those in the sūtras of incomplete meaning with remainder. As in the *Nirvāṇa-sūtra*, the *Aṅgulimālīya-sūtra*, and so forth, citations should be made to explain them extensively. Furthermore, as in the text above, this is the ritual method for the master to confer the three refuges. Having conferred the three refuges, the ācārya should next encourage and inspire their mind to give rise to a resolute, great vow to receive these ten inexhaustible treasuries, also conferring them three times. Having received them, the master has them state on their own behalf: "I, named so-and-so, now based upon the buddhas of the ten directions and the ācārya, have completely received the precepts. Today, at this very time, I, named so-and-so, attain the name of bodhisattva." These precepts have no time limit; they are received even to the end of one's physical form, and to the ends of future time there is no abandoning them. If it were like the precepts explained above, received for one month or one year when entering the bodhimanda, meaning that one undertakes this upāya and ceases when the affair is concluded, then there would be a time limit. However, explaining it in the profound sense, it also ceases only upon seeing the truth. Bodhisattva precepts are generally of two kinds: first, householder; second, monastic. Among these two assemblies there are again two kinds of precepts: first, natural practice; second, prescribed precepts. Now, these ten precepts are the bodhisattva's precepts of practice. Because they are of a virtuous nature, all bodhisattvas should practice them. This is what the *Nirvāṇa-sūtra* calls "naturally able to uphold the precepts," also called the precepts of intrinsic nature. The reason they are said to be upheld is that because slander would arise, one must protect their intentions. Moreover, because one accords with their intentions, one must also uphold them. Why is this? All heavenly beings and wheel-turning kings in the world also have the ten virtuous deeds, all non-Buddhists also have the ten virtuous precepts, and all adherents of the two vehicles also have the ten virtuous precepts. If a bodhisattva did not uphold them in this way, they would give rise to thoughts of slight, contempt, and vilification: "We all possess such virtuous teachings. Now this person calls himself a Great Being and engages in exalted, sublime practices, yet lacks pure precepts. One should know that what he studies is not genuine." Because this would generate doubt and unwholesome minds in them, one would bring about disadvantage to the other person and fail to be a good spiritual friend; for this reason, one must uphold these precepts. Second, the precepts prescribed by the Buddha are those that inherently possess upāya. Just as in the śrāvaka Dharma, in order to cultivate the pure conduct and exhaust the root of suffering, the Buddha established this upāya to guard and protect them, so that they might swiftly attain the fruition. Now in the Mahāyāna there are also prescribed precepts, namely, those possessing the skillfulness of upāya and wisdom. Because they have skillful upāya, these ten virtuous deeds become uncommon precepts, not shared in common with śrāvakas, non-Buddhists, and the like; hence the sūtra speaks of "skillful practice." The great recension of this sūtra in one hundred thousand verses fully contains the upāyas for conferring these precepts and so forth, but it has not yet arrived in this land. However, the *Vajraśekhara* inherently contains the method of conferring them, which is not different from that; it should be set forth. Just as the śrāvakas have four grave prohibitions, here they are merely sthūlātyayas, not grave prohibitions. Why is this? These ten virtuous precepts are upheld completely by means of skillful upāya in order to accord with and protect adherents of the two vehicles and non-Buddhists. However, the bodhisattva naturally has fundamental grave prohibitions; the killing, stealing, sexual misconduct, and lying mentioned here are merely sthūlātyayas, not the most grave offenses for that bodhisattva. As in the earlier precepts unobstructed in the three times, one is first made not to abandon the Three Jewels, and also made not to abandon the bodhicitta—these are the true four grave prohibitions of the bodhisattva. If a bodhisattva gives rise to such a thought as to abandon the Buddha, this is called breaking a grave prohibition. Why is this? The Tathāgata is the place from which all virtuous dharmas arise. Because the bodhisattva takes refuge in the Buddha, only then do they achieve the myriad practices, such as all the bhūmis and pāramitās, just as fruit can only grow by relying on a seed. If one abandons the innate, natural wisdom of the syllable A, all virtues cannot arise; therefore, abandoning the Buddha is cutting off the life of all bodhisattvas and severing their root of becoming a buddha. If one engages in sexual misconduct, stealing, killing, or lying, it merely obstructs the path; it does not sever the root of becoming a buddha. Hence it merely constitutes a sthūlātyaya. Because the Buddha cannot be abandoned, the Dharma and Saṅgha are also likewise. Just as śrāvaka sūtras still state that abandoning one scroll of sūtra precepts or abandoning one person among the seven assemblies of beings breaks the meaning of harmony and fails to constitute the complete precepts, how much more so for all bodhisattvas who ride the single path together to reach the bodhimaṇḍa, where buddha and buddha are without difference or distinction! Therefore, one should know that abandoning whatever it may be cuts off the life of all dharmas. The bodhicitta is also likewise; it is the root of all practices. If one departs from the bodhicitta, there are no bodhisattva dharmas at all; hence abandoning it also incurs a grave offense. Just as in the śrāvaka sūtras, having committed a grave offense, one is no longer a śramaṇa, no longer a son of the Śākya, and does not enter into the count of the assembly; now here, if one abandons the Buddha, Dharma, Saṅgha, or the bodhicitta, one does not enter into the count of the assembly, just as those of the two vehicles who break the four grave prohibitions. However, if the practitioner recognizes on their own that they have violated the precepts, washes and cleanses their mind anew, and receives them again, they immediately regain the precepts. This is unlike the precepts of the two vehicles, which, like a broken stone or a severed head, can never be regained.