大毘盧遮那成佛經疏 17.44

17.44

次金剛手問意云。爾時執金剛祕密主白佛言：世尊於聲聞乘亦說此十善業道。世尊於世間人民及諸外道，亦於此十善業道常願修學。常願，謂要心常持，即受戒之別號也。轉具者，具謂具此戒，轉謂皆也，皆具行也。世尊彼有何差別，云何種種殊異也。聲聞緣覺亦有十善戒，亦謂息世譏嫌，及性善故持之。一切外道世天亦有十善戒。今佛復說菩薩戒者但十善即是，然則有何差別耶？故佛次為分別之。歎言善哉善哉祕密主！又復善哉！汝能問如來如是義。應當諦聽，今當為分別者，分別有無量，今合為一，今說此法門也。能問如來如是之義，事次答也。諦聽當分別道、一道說法門者，謂一切法不出阿字門，即是一道也。道者，謂乘此法而有所至到之義也。一道者，即是一切無礙人，共出生死直至道場之道也。而言一者，此即如如之道，獨一法界，故言一也。於此一道中，而分別種種差別，猶如無量岐路皆至寶所，殊街同歸也。又如以一阿字門分別一切字，當知雖有差別，不異阿字門。今此十善亦爾，隨上中下智所觀自成種種，非一切眾生本原戒而有差別也。然佛為破大眾所疑，答金剛手所問故，亦於一道中而分別，答其差別相耳。此分別意云何？佛言同一，如我所說，聲聞學處離慧方便，教令成就開發邊智，非等行十善業道不無其異也。故次言若聲聞乘學處，我說彼方便教令成就邊智開發，非十善業道等行者。此答其與大乘別也。彼聲聞十善，但是教令成就。猶如國王有所約勅，自今若行如是事者當與如是等罪。彼人以畏罪故，順而不逆不敢違越。聲聞亦爾，以佛所制威德波羅提木叉教命，尊重法王所制故，不敢毀犯，非是具足方便自性能持。又但為自持，非為普順一切眾生。是以但是一邊之智，非中道實相之戒。是其差別也。

Next, the intention of Vajrapāṇi's question is explained. At that time, the vajra-holder, the Lord of Mysteries, addressed the Buddha, saying: "The Bhagavān also taught these ten wholesome paths of action in the śrāvaka vehicle. The Bhagavān also taught worldly people and non-Buddhists to constantly vow to train in these ten wholesome paths of action." 'Constantly vow' means to make a resolve to constantly uphold, which is an alternative name for receiving the precepts. As for 'ever possessing', 'possessing' means being endowed with these precepts, and 'ever' means all, fully practicing all of them. "Bhagavān, what distinction is there in this? In what way are they variously different?" Śrāvakas and pratyekabuddhas also have the ten wholesome precepts, which they also uphold to put an end to worldly derision and reproach, and because they are intrinsically good. All non-Buddhists and worldly devas also have the ten wholesome precepts. Now the Buddha again states that the bodhisattva precepts are simply the ten wholesome actions; what distinction is there then? Therefore the Buddha subsequently distinguishes them for him, praising him: "Excellent, excellent, Lord of Mysteries! Again, how excellent! You are able to ask the Tathāgata about such a meaning. You should listen attentively; now I shall distinguish it for you." As for distinguishing them: distinctions are immeasurable, but now they are joined into one, and now this Dharma gateway is spoken. Being able to ask the Tathāgata about such a meaning: this will be answered in due sequence. "Listen attentively; I shall distinguish the path—the Dharma gateway spoken as the single path": this means that all dharmas do not go beyond the syllable A gateway, which is the single path. 'Path' has the meaning of reaching an arrival by riding upon this Dharma. 'Single path' is the path by which all unhindered persons together transcend birth-and-death and go directly to the bodhimaṇḍa. And in speaking of 'single', this is the path of suchness, the unique dharmadhātu, hence it is called 'single'. Within this single path, diverse distinctions are differentiated, just as immeasurable divergent roads all reach the place of jewels, converging on the same return through different streets. Moreover, just as all syllables are differentiated by means of the single syllable A gateway, one should know that although there are distinctions, they are not different from the syllable A gateway. Now these ten wholesome actions are also like this: according to what is observed by superior, middling, and inferior wisdom, they naturally become varied; it is not that there is any distinction in the fundamental precept of all sentient beings. However, to resolve the doubts of the great assembly and to answer what Vajrapāṇi asked, the Buddha also differentiated within the single path and answered their distinguishing characteristics. What is the intention of this differentiation? The Buddha said: "It is the same one. As I have stated, the bases of training of the śrāvakas lack wisdom and upāya; by teaching them to accomplish them, they develop unilateral wisdom; their unequal practice of the ten wholesome paths of action is not without its difference." Therefore it is next said: "As for the bases of training in the śrāvaka vehicle, I say that by teaching them those upāyas, they accomplish the development of unilateral wisdom, which is not an equal practice of the ten wholesome paths of action." This answers their distinction from the Great Vehicle. Those ten wholesome actions of the śrāvakas are merely accomplished through instruction. It is like an injunction issued by an earthly king: 'From now on, if one acts in such a manner, they will receive such and such a punishment.' Out of fear of punishment, the person complies without rebellion and does not dare to transgress. Śrāvakas are also like this: because of the injunctions of the majestic prātimokṣa instituted by the Buddha, and out of respect for what the Dharma King has instituted, they do not dare to violate them; it is not that they are endowed with upāya and naturally able to uphold them. Furthermore, it is only for self-preservation, not for universally adapting to all sentient beings. Therefore, it is merely one-sided wisdom, not the precept of the dharmatā of the middle way. This is their distinction.