大毘盧遮那成佛經疏 18.3

18.3

若時菩薩發起貪心而取之，祕密主！菩薩有退菩提過分，於無為法毘尼有過也。施妙色等得，有菩薩貪心發起取者，第二戒也。一切他所攝物，義如毘尼廣說。乃至不生一念取觸之心，乃至菩提欲心尚不生，況作方便取觸耶？然菩薩有方便觸取，謂見有眾生不信因果不行惠捨，於所有物封著不能自割，又生此心，何處有施福耶？以如是故，種種方便引化皆不能得，爾時菩薩以方便盜取其物，亦不生入己之心，但為彼人故作種種福事，因方便招召，令觀見之，使其發希有心：「此大士乃能於物不悋而以與人，我自觀己則不逮也。」如是漸次，菩薩又方便說施物之利，有如是如是果報。彼能漸信伏，亦於己物自不能捨。菩薩後時觀彼心漸通泰，如法之告言：「我昔來所用施物，乃汝物耳。以汝不能自用，猶如收穀而不更種，必致窮乏，先福已盡更無所望，故為汝用之。今先施福，皆是汝有。如先佛說：『凡施當獲妙色、力、安、無礙辯等種種大利。』勿謂無福也。」以是因緣，令彼出惡道餓鬼之難，成菩提因。當知菩薩以具慧方便故，能作斯事，二乘外道所無有也。隨類者，謂有如是一類眾生，宜以此化也。又次隨類者，非但此一方便，更有無礙妙方便。以要言之，以能令彼開佛知見，而有導首，非為餘事。此相甚多不可具說，當隨此況之，舉一例諸，則可類解也。菩薩害其慳者，害是對治義，如言永害隨眠。今亦如是，害彼慳結也。然此菩薩實不生貪物自取之心，若取者即是害菩提支分也。由此貪心故，害於成正覺之緣，令支分不具，故云害也。亦即是越菩薩毘奈耶也。草結比丘云：「佛所制戒，我不敢引之也。」有為戒者此是修行方便，故云有為戒也。然無為戒者，即是本性戒，非是修成。對此有所行之方便，故言有為。然深觀即同無為戒也，以不離阿字門故。

"If at that time the bodhisattva gives rise to a covetous mind and takes it, Lord of Secrets, the bodhisattva has the fault of regressing from bodhi, and has a fault regarding the vinaya of unconditioned dharmas." Taking what is obtained by giving beautiful form and the like, where there is a bodhisattva who gives rise to a covetous mind and takes it, is the second precept. All 'property belonging to others' is explained extensively according to the sense in the vinaya. One does not give rise even to a single thought of taking or touching it; even a mind of desire for bodhi does not arise, so how much less would one use upāya to take or touch it? However, the bodhisattva does have an upāya for touching and taking: namely, seeing that there are sentient beings who do not believe in cause and effect and do not practice generous giving, who are attached to their possessions and cannot part with them, and who also give rise to this thought: 'Where is there any merit in giving?' Because of this, when guided and transformed through various upāyas, they cannot be reached. At that time, the bodhisattva uses upāya to steal their property, without giving rise to any thought of taking it for himself, but performs various meritorious deeds solely for that person's sake. By using upāya to summon them and let them observe it, he causes them to generate a mind of wonder: 'This great being is able to be unsparing with things and give them to others; when I look at myself, I do not measure up.' In this gradual manner, the bodhisattva again uses upāya to speak of the benefits of giving material things, having such and such karmic retributions. That person is gradually able to develop faith and acquiescence, yet still cannot relinquish their own belongings. Later, observing that their mind has gradually opened and eased, the bodhisattva tells them in accordance with the Dharma: 'The material things I used for giving previously were actually your property. Because you could not use them yourself—just like harvesting grain without planting again, which must lead to poverty, and with former merit exhausted, there would be nothing further to hope for—I therefore used them for you. Now the merit of that former giving is entirely yours. As previous Buddhas have said: "Whoever gives shall obtain various great benefits such as beautiful form, strength, ease, and unhindered eloquence." Do not say there is no merit.' Through this cause and condition, he causes them to escape the difficulties of the evil realms and hungry ghosts, and to establish the causes of bodhi. One should know that because the bodhisattva is endowed with wisdom and upāya, he can do such things, which the two vehicles and non-Buddhists do not possess. 'According to the category' means that there is such a category of sentient beings who are suitable to be transformed by this [means]. Furthermore, 'according to the category' means that it is not merely this single upāya, but that there are further unhindered, wondrous upāyas. In short, it is solely for the sake of causing them to open up the Buddha's vision and knowledge and to have a guide, not for any other matter. These aspects are very numerous and cannot be described in full; one should infer them following this, and by citing one example for all, they can be understood by category. 'The bodhisattva destroys their stinginess': 'destroys' has the meaning of an antidote, just as one speaks of 'permanently destroying latent afflictions (anuśaya).' Here too it is like this: destroying the knot of their stinginess. However, this bodhisattva truly does not give rise to a mind of coveting things and taking them for himself; if he were to take them, that would be destroying the limbs of bodhi. Because of this covetous mind, one impairs the conditions for attaining right awakening and makes the limbs incomplete; hence it is said to 'destroy'. It is also transgressing the bodhisattva vinaya. The grass-tied monk said: 'Regarding the precepts formulated by the Buddha, I dare not stretch them.' 'Conditioned precepts' refers to the upāyas of practice; hence they are called conditioned precepts. However, 'unconditioned precepts' are the intrinsically pure precepts, which are not accomplished through cultivation. In contrast to these upāyas of practice, they are called conditioned. Yet when deeply contemplated, they are identical to the unconditioned precepts, because they are not separate from the syllable A gateway.