大毘盧遮那成佛經疏 18.11

18.11

爾時執金剛祕密主白佛言：「世尊！願世尊說彼十善道戒斷極根斷。」謂如斷草，雖斷更生。若斷多羅即不更生，名極斷。此說戒功力也。云何菩薩王位自在處於宮殿，父母親戚圍繞，受天妙樂而不生過？如是說已，佛告執金剛祕密主言：善哉善哉祕密主！應當諦聽極善作意，吾當演說菩薩毘奈耶決定善巧。祕密主！應知彼二種菩薩。云何為二？所謂在家、出家。祕密主！彼居家菩薩受五戒句，王位自在，種種方便道，隨彼時方自在攝受（隨方時自在作之，如示邪見治大邪等）求一切智，所謂具足方便，示現舞伎天祠主等種種藝處。隨彼彼方便，以四攝法攝取眾生，令彼志求無上菩提。彼持不殺生命戒、不與取、妄語、欲邪行、邪見等，是名在家五戒句。菩薩受持如所說善戒，應善修學、應具信心，隨順往昔諸佛學處，謂隨昔諸佛而學也。由住有為具慧方便，能得如來無上吉祥無為戒蘊。學者思學故得也。已說十戒相竟。金剛手白佛：「願說十善業道戒極根斷。云何菩薩王位自在，宮室男女親屬父母圍繞，天妙樂受不過生？」此中問意：更有何法能害此戒之根，令善法不生？極者即是具害一切善也。問意言：云何處世法中而不為所污耶？然菩薩為眾生故常須在世間，必須有戒方便令不害其善也。佛歎已，令諦聽，即說言：「菩薩調伏決定善巧。」決定謂一切惡自害，一切善皆由彼生，即是自性之善也。菩薩有二，在家、出家。若居家者，受五句戒，如前王位自在不妨行菩薩道，以此五事也。種種方便道，時方攝自在，一切智求。謂方便具足，舞伎天祠等種種藝處示現，隨彼方便眾生四攝法攝取者，經文也。時謂觀時非時，不待不失，如海潮也。方謂隨方處，應以何法而入道，順世界悉檀也。以方便慧具足故，種種自在施為，而攝眾生置於一切智也。不同彼無方便之五戒，但自拘𡱈志求自護也。以觀利益攝一切故，入種種道，乃至彼我入天祠，示同學彼所學，漸以正見引之。以如是等方便無邊故，所利無限，即以四攝之法引入佛道。四攝如寶雲菩薩藏等中具說也。若在家菩薩如是持五戒，謂不殺、盜、婬、妄、邪見。於此五中以方便持之，其餘一切無礙，務令引入佛道而已。以此五戒為首，而能成一切智地如來之位，故云得無漏性戒成也。由住此具慧方便，是為學處也。此本性萬德皆具足戒，即是無為戒也。更重釋之（與前不異，講後重敘，以前未明也）。上云菩薩有二種，謂在家出家。此五戒句，即在家菩薩所持也。以在世間有種種事務，由持此五戒句，由此戒具能具慧方便故，諸煩惱惡業不能害之，由此因緣得成佛也。故經云「如是善戒善修學具信」，此勸持也。勸持意者，佛引古佛為證。過去諸佛由持此五戒故，處於世間，同眾生種種事業而攝取之，不妨自行，故得成佛萬德圓具。無漏自性之戒亦由此生也。方便智具者，此方便即是身印、口真言、心觀本尊三昧，以此為方便又有妙慧。即觀此三事從緣而生入於實相，是故萬行頓具而得成佛也。如聲聞經，俗人所以持五戒者，為防護身口令入見諦故。今此中亦爾，以此五句戒為方便而防護之，令得成真言之行而見諦也。非直在家菩薩，然此五句諸出家者皆共行也。復有四根本重業，修真言行者乃至失命因亦不應犯。云何為四？謂諸法謗一、捨離菩提心二、慳三、惱害眾生四。何以故？此四性染，是非菩薩戒也。以下偈文「非持菩薩戒，此性是染。」以上經文也。真言行菩薩有此四重禁，即同聲開四根本罪也。若犯此者，即斷根本善業，一切功德皆不得生，如聲聞經中斷多羅樹等喻也。然大乘中無永斷義，更受自新即是生也。若犯此者即非菩薩，猶如聲聞犯重非比丘也。所以然者？由此四事於菩薩法中是能染性，能障一切功德令不得生故，乃至失命因緣亦不毀犯也。次佛又引證，謂過去未來現在一切佛，皆由具慧方便修行此戒，而得修學無上菩提、得大悉地。大悉地者，即是妙行之果，謂成菩提也。無有漏者，性戒也。方便離智學處，亦說聲聞。大勇士人彼者，經文也。意言：佛為聲聞亦說具戒及四重等，然此攝彼一類小根性故，權作此說，非為究竟。是故此戒離於方便，方便及智不具足也。若能趣大，更學妙戒，乃能具菩薩戒耳。大勇士者，指金剛手而告之也。佛以下劣有情無大乘志願，欲攝入長者之家，不令久在貧里唐自疲苦而無所得，故此法而攝入之，非佛本出世之意也。故此戒者，非是佛慧無漏不思議之戒，若入佛無漏智即自證知耳。

At that time, the vajra-holder, the Lord of Secrets, addressed the Buddha, saying: "Bhagavat! May the Bhagavat explain the utter severance and root severance of those precepts of the path of the ten virtues?" That is to say, like cutting grass, though cut it grows again; if one cuts a tāla palm, it will never grow again, which is termed "utter severance." This speaks of the efficacy of the precepts. "How is it that a bodhisattva, possessing sovereign power in royal status, dwelling in palaces, surrounded by parents and kin, and enjoying exquisite celestial pleasures, gives rise to no faults?" When he had spoken thus, the Buddha told the vajra-holder, the Lord of Secrets: "Excellent, excellent, Lord of Secrets! You should listen attentively and pay close attention; I shall expound the definitive skillfulness of the bodhisattva's vinaya. Lord of Secrets! You should know that there are two kinds of bodhisattvas. What are the two? Namely, householders and renunciants. Lord of Secrets! That householder bodhisattva undertakes the five precept clauses, has sovereign power in royal status, [uses] various skillful means, and with sovereign mastery gathers [beings] in according to time and place (acting with sovereign mastery according to place and time, such as displaying wrong views to cure great wrong views, and so on) while seeking sarvajñajñāna; namely, endowed with skillful means, he displays diverse arts such as dancers, masters of celestial shrines, and so forth. In accordance with those respective skillful means, he gathers in sentient beings through the four means of gathering, causing them to aspire toward unexcelled bodhi. His observing the precepts against taking life, taking what is not given, false speech, sexual misconduct, wrong view, and so forth—these are called the five precept clauses of a householder. A bodhisattva who receives and observes such virtuous precepts as spoken should train skillfully, should possess faith, and should conform to the training grounds of past buddhas"—meaning that one trains by following past buddhas. "By abiding in the conditioned and possessing wisdom and skillful means, one can attain the Tathāgata's unexcelled, auspicious, unconditioned aggregate of precepts." A practitioner attains it because he contemplates and trains in it. The characteristics of the ten precepts have already been fully explained. Vajrapāṇi addressed the Buddha: "May you explain the utter severance and root severance of the precepts of the ten wholesome courses of action. How does a bodhisattva, with sovereign power in royal status, surrounded by palaces, wives, children, kin, and parents, and enjoying exquisite celestial pleasures, give rise to no faults?" The intention of this question is: What further dharma can harm the root of these precepts so that wholesome dharmas do not arise? "Utter" means completely harming all good. The question means: How can one dwell amid worldly dharmas without being defiled by them? However, for the sake of sentient beings, a bodhisattva must constantly remain in the world, and there must be skillful means of precepts that prevent his goodness from being harmed. After praising him, the Buddha instructed him to listen attentively, and then said: "The definitive skillfulness of the bodhisattva's vinaya." "Definitive" means all evils naturally harm themselves, and all goods arise from it; this is the good of intrinsic nature. There are two kinds of bodhisattvas: householders and renunciants. If one is a householder, he receives the five-clause precepts; as before, sovereign power in royal status does not obstruct the practice of the bodhisattva path, on account of these five matters. "Various skillful paths, sovereign mastery of gathering according to time and place, seeking sarvajñajñāna"—meaning endowed with skillful means, he displays diverse arts such as dancers and celestial shrines, and in accordance with those skillful means, gathers in sentient beings through the four means of gathering—these are the words of the sūtra. "Time" means observing what is the proper time and what is not the proper time, neither awaiting nor missing it, just like the ocean tide. "Place" means adapting to the locality, determining by what dharma one should lead [them] into the path, according with worldly siddhānta. Because he is fully endowed with skillful wisdom, he acts with diverse sovereign mastery to gather in sentient beings and establish them in sarvajñajñāna. It is not like those five precepts lacking skillful means, which merely confine oneself and aspire only to self-protection. Because he observes benefits and gathers in all, he enters diverse paths, even entering celestial shrines along with them, displaying the same learning as theirs, and gradually guiding them with right view. Because such skillful means are boundless, the benefits brought are limitless; that is, he leads them into the Buddha's path by means of the four methods of gathering. The four means of gathering are fully explained in texts such as the Ratnamegha and the Bodhisattvapiṭaka. If a householder bodhisattva observes the five precepts in this way—namely, against killing, stealing, sexual misconduct, lying, and wrong view—and observes them with skillful means among these five, everything else is unobstructed, his sole aim being to guide them into the Buddha's path. Taking these five precepts as foremost, one can accomplish the station of a tathāgata of the ground of sarvajñajñāna; hence it is said that the unconditioned precept of intrinsic nature is accomplished. Abiding in this [practice] endowed with wisdom and skillful means is the training ground. This precept, in which the myriad virtues of intrinsic nature are all fully present, is precisely the unconditioned precept. To explain it again (it does not differ from before; it is recounted again after the lecture because it was not clear before): It was said above that there are two kinds of bodhisattvas, namely householders and renunciants. These five precept clauses are what the householder bodhisattva observes. Because he is in the world and has diverse affairs, by observing these five precept clauses and being able, through this complete set of precepts, to possess wisdom and skillful means, afflictions and unwholesome karma cannot harm him; due to this condition, he can achieve buddhahood. Thus the sūtra says: "Train skillfully with faith in such virtuous precepts"; this is an exhortation to observe them. The intention of this exhortation is that the Buddha cites ancient buddhas as proof. Because the buddhas of the past observed these five precepts, they resided in the world, shared in the diverse affairs of sentient beings, and gathered them in without obstructing their own practice; thus they achieved buddhahood, complete in myriad virtues. The unconditioned precept of intrinsic nature also arises from this. "Endowed with wisdom and skillful means": this skillful means is the bodily mudrā, the verbal mantra, and the mental samādhi of contemplating the deity; taking this as skillful means, one also has wondrous wisdom. One contemplates these three matters as arising from conditions and entering into dharmatā; therefore, the myriad practices are suddenly perfected, and one achieves buddhahood. Just as in the śrāvaka sūtras, the reason laypeople observe the five precepts is to guard body and speech so as to enter into the vision of the truths; here it is also like this: taking these five precept clauses as skillful means to guard them, one is enabled to accomplish the practice of mantra and see the truths. Not only the householder bodhisattvas, but all renunciants also practice these five clauses in common. Furthermore, there are four fundamental grave karmas that a practitioner of mantra practice must not commit, even at the cost of life. What are the four? Namely: first, disparaging the dharmas; second, abandoning bodhicitta; third, avarice; and fourth, harming sentient beings. Why? Because these four are inherently defiling and are not the bodhisattva's precepts. The verse below says: "Not holding the bodhisattva precepts, this nature is defiled." These are the words of the sūtra above. A bodhisattva of mantra practice has these four grave prohibitions, which correspond to the four fundamental offenses of the śrāvakas. If one violates these, he severs his fundamental wholesome karma, and no merits can arise, just as in the simile in the śrāvaka sūtras of felling a tāla palm. However, in the Mahāyāna there is no notion of permanent severance; receiving [the precepts] anew is itself regrowth. If one violates these, he is not a bodhisattva, just as a śrāvaka who commits a grave offense is no longer a bhikṣu. Why is this so? Because these four matters are inherently defiling within the bodhisattva's Dharma and can obstruct all merits so that they cannot arise, one must not violate them even at the cost of one's life. Next, the Buddha cites proof again, stating that all buddhas of the past, future, and present, through cultivating these precepts endowed with wisdom and skillful means, were able to train in unexcelled bodhi and attain the great siddhi. "Great siddhi" is the fruit of wondrous practice, meaning the attainment of bodhi. That which is "free of outflows" is the precept of intrinsic nature. "Training grounds of skillful means devoid of wisdom were also spoken for the śrāvakas. That great valiant one"—these are the words of the sūtra. The meaning is: for the śrāvakas, the Buddha also spoke of the complete precepts, the four grave [offenses], and so on; yet this was to gather in that class of lesser capacities, an expedient teaching, not the ultimate. Therefore, this precept is divorced from skillful means, and both skillful means and wisdom are incomplete. If they can advance toward the Great [Vehicle] and further train in the wondrous precepts, only then can they be complete in the bodhisattva precepts. "Great valiant one" addresses Vajrapāṇi. Because inferior sentient beings lack the aspirations of the Mahāyāna, the Buddha wished to bring them into the elder's house and not let them remain long in poverty and vainly suffer exhaustion without gain; hence he gathered them in with this dharma, which was not the Buddha's original intent in appearing in the world. Therefore, this precept is not the Buddha's wisdom, the uncontaminated and inconceivable precept; if one enters the Buddha's uncontaminated wisdom, one will naturally verify and know it.