大毘盧遮那成佛經疏 18.8

18.8

次綺語戒。云：祕密主！菩薩持不綺語戒。隨彼類語時方和合者，當持不綺語戒。隨彼形類有所言說，時方利益。彼方有此語當說，違律者不應說，隨彼方相應和合也。出其義利，謂令彼有義利也。出謂作也。謂行此義利，隨方隨時作也。令一切眾生得歡喜心淨其耳道，謂耳根淨也。何以故？菩薩有殊異語，謂差別種種隨他意語也。有菩薩異方便，以戲笑為先，欲令眾生歡喜住佛法中，為眾生故，雖出無利語，處生死中利益眾生，其謂種種備具也，處生死流轉而無所著也。和合出利，令其一切有情諸心喜悅耳道淨除。何以故？殊異語故。有菩薩以此笑，先令眾生歡喜安住佛法中，欲無利語除棄語不出。如是菩薩生死流轉。此第七戒也。綺語，謂世間談話無利益事。如毘尼中說種種王論賊論、治生入海、女人治身等，或城邑國土是非、評於世間事。以要言之，一切順世間法，無出離因緣皆是也。然菩薩應當時方利和合語。所謂時者，雖欲開導於彼，然彼都未有信入之機。誠樂未發，輒爾說之，令彼不信，慢毀謗已亦無有化，即是非時也。反此名為時語。或大眾閙亂多人之處其心不靜，而委有所說，不入其心，因失道緣，亦非時也。方謂非處也，謂彼正造惡時，即於彼所作之處而為說法。以彼方著所行之事，反生背忤之心，因生彼不善之心也。亦反此名隨方語。利者，謂一向無諸不利，令修善，順彼情機而出言也。若菩薩如是行者，能令有情歡喜信伏，自益益他也。以彼聞已得利，己亦不唐捐其功故也。然菩薩有殊異（謂異方便也，謂異於前也），謂笑為初首。如戲笑者，乃至歌舞伎樂藝術談論，即是前所說種種世間有也。菩薩為令彼歡喜，既得歡喜其善順悅，因匠其情方便化導，令其安住佛慧。雖了知無益，心不生著，然觀時觀方義利故而有作之。雖作無利，然以無利而除彼無利之事也。以彼先時造惡，惡與道反，直爾捨置方便而急持之，反更驚拒，故方便同事彼，後即令入佛道。故此無利即是有利之因，如大良醫然變毒為藥也。若如是作者，乃是菩薩出流轉生死之因，不應同彼聲聞無方便慧者，一向拘𡱈唯遮諸過，無開通之行，是故不慧滿足也。自出流轉亦令他出，故名離流轉也。如《花嚴》說善見女人即是也。為欲引攝眾生故，生婬女家，於五百婬女而為上首，妙麗絕倫具諸女德，六十四態一切妙巧方便皆悉具足。夫女人本性善攝人心，而此女人又無種不具，以是因緣趣之者眾。菩薩先以方便力故，同彼邪行因緣，令彼極生愛念，有所言語人無違者。觀彼情機隨緣開導，令見欲之實性，即從此門而入佛慧。時彼諸人以信愛彼故，即能諦受其言，以是因緣所利無量。雖在非利之中，為能成此大利，即是菩薩具慧方便持戒也。經中此類甚廣之（菩提三藏云：「漫怛羅是密語也。西方若二人別語，更有異人來，即相簡別。或有人見彼別語，云勿往于他密語。此名漫怛羅也。」）。復次祕密主！菩薩應持不貪戒。於受用他物之中不起染思。何以故？菩薩應常作無著心。菩薩若有是心者，彼於一切智無力。無力，謂退息也。由斯法故，於一切智無力而住一邊，即不具足義也。又祕密主！菩薩應發歡喜，生如是心，此亦同也。我所應作今自然而生，善哉極善，數數修異方便，不令彼諸眾生損失資財也，持不貪戒。復次祕密主！持不貪戒。彼他受用中他物中不起思染。何以故？無菩薩受心。有菩薩思染心無力，彼一切智門一邊。亦祕密主！菩薩歡喜起如是及發此心。若我作彼自然而生，彼善極善，數數而歡喜，不令損失資生彼諸眾生。此第八戒也。前者已明身口戒已，今乃次明一向心戒也。此是從心所起之貪也。若菩薩見他有種種勝事，謂色力財富之輩有無量門，菩薩不生思念彼人有如是事而我無之，以是因緣而生仚羨有所欲願、貪著躁求之心，皆亦此戒攝也。由念此故，又當生於受惱之因，故不為也。菩薩不應如是。若有無力者，譬如有人具無量方便藝能，有時病患則無所能為。菩薩亦爾，若以貪愛而病其心，令菩提心無量力勢皆能無力也。一切智者，即是萬德皆備無所缺減之義。由起此心，令此萬德無缺之體支分不具，是故於一切智門即是無力也。然菩薩見他有種種勝己之事，當自慶悅而作是念：「我本立大誓願，為一切眾生故行菩薩道，皆使萬德兼具也。若此等有所乏者，我尚欲不惜身命難行苦行而利樂之。而今自能成辦，即是我之大利，誠可歡慶也。」菩薩以此自安慰其心，我所應作自然而至，故歡喜也。我為眾生故，尚欲以無數精進，求賢瓶劫樹自然之用，破彼窮匱之業。何況彼能自致，而更損之以自利己。以此悟心不復生著，即持戒之相也。如《長阿含》中說：過去俱流孫佛時，波羅奈國王名思利（或云思益），以常思利益一切，故以為名也。時有五百大臣而白王言：「今者國土極為豐樂，人心盈滿，無思難之心，恐不可以應敵。王宜以事授之，以習勞苦，則堪犯難庇衛王土也。」時思益王仁甚慈忍，而作是念：「我云何以非時之事而加於人乎？乖我本心，無此理也。」時群臣知王正意，遂不復言。帝釋知之，而作是念：「此王所行乃菩薩道，未知堅固以不？我可試之。」因告隣國王長手，令其伐彼。此長手王所王，亦名五支城，以其統攝之境但有五城，是小國也。彼聞帝釋言，而作是念：「我聞婦人之仁思不及遠。今此王所為過於仁愛，猶婦人耳。今我兼而有之。」尋興四兵往伐其國。諸大臣白思益王言：「先以忠諫而不見納。今人不習武又無其備，難出不虞將若云何？」王即思惟而答之言：「彼所欲有國土人民及府庫耳。我不與爭，則又於人無害，卿等勿憂也。」尋即挺身而出，往深山中而修梵行。時長手王無血刃之功而有其國，經歷多時購求思益王而不能致。時南方有梵行婆羅門，以先業故極為匱乏，無以奉養父母師長。聞思益王好行惠施，故往投之求自資給。行往彼國至山林間，遇到故王修道之所。時思益王先意問訊召令安處，給其食物溫問勞苦：「今何所往耶？」彼梵行者具答所由。爾時故王聞已愍然不悅：「我常享國，勢力自在，能隨給人。今罄身失國，何能滿彼也。」思惟是已，因告婆羅門：「思益王即我是爾。今已失國，故在於此。」時婆羅門悶絕良久而念言：「我薄福故，遠求冀有所得，而復邂逅，豈非命耶？」時王慰喻：「爾勿大憂。我有方便可致耳。彼王以我是怨敵故，常見購求，若人獲彼首者重加賞賜。汝今以我首往，必大見酬賜也。」彼答言：「我淨行者，云何殺人？甚不可也。」王言：「若爾者，但以繩繫我而往，於理無失。」時彼即繫至王門。爾時舊臣等見已，皆共嫌責婆羅門：「爾淨行者，而不應募害此賢王以求自利，深非道也。破淨法矣，何道之有？」彼即具言：「非我之咎。是此大王行菩薩道，使我為之耳。」諸臣尋入白王，王卒聞大驚，以為來奪其國。及聞說始末，心生愧伏：「如是行菩薩道者，而我奪其國，何以長人而王天下？」因告思益王：「可復本位，自在行施利安萬人。我當反於舊國，各復其所，無相侵害。」爾時二國交好，無復怨敵之患。如是等《本生經》當廣說之。此即不貪因緣也。

Next is the precept against frivolous speech. It says: 'Secret Lord! The bodhisattva upholds the precept against frivolous speech. Speaking in accordance with their category, at the proper time and place, and in harmony, one should uphold the precept against frivolous speech.' Speaking in accordance with their physical category brings benefit according to time and place. If that place has speech of this sort, it should be spoken; what contravenes the vinaya should not be spoken; it is in harmony and accord with that place. 'Producing their benefit' means causing them to have benefit. 'Producing' means acting. It means practicing this benefit, acting according to place and according to time. 'Causing all sentient beings to attain a joyful mind and purifying the path of their ears' means purifying the ear faculty. Why is this? 'Because the bodhisattva possesses distinctive speech'—meaning varied, multiple modes of speech that accord with the minds of others. 'There are bodhisattvas of uncommon upāya who take jesting and laughing as primary, wishing to cause sentient beings to rejoice and abide in the Buddhadharma; for the sake of sentient beings, although uttering unbeneficial speech, they abide in the midst of birth-and-death to benefit sentient beings'—this means they are fully endowed with all kinds [of means], dwelling in the transmigration of birth-and-death without attachment. 'Concordantly producing benefit, they cause the minds of all sentient beings to be delighted and the path of their ears to be purified. Why is this? Because of distinctive speech. There are bodhisattvas who, through this laughter, first cause sentient beings to rejoice and securely abide in the Buddhadharma; desiring that unbeneficial speech and discarded speech not issue forth. In this way the bodhisattva transmigrates in birth-and-death.' This is the seventh precept. Frivolous speech refers to worldly talk about unbeneficial matters, such as the various discussions of kings and thieves, commerce and seafaring, women's bodily adornments, and so forth, as explained in the vinaya; or the right and wrong of cities and kingdoms, and critiquing worldly affairs. In brief, all that accords with worldly phenomena and lacks any causal condition for renunciation falls under this. However, a bodhisattva should speak words that harmonize with time, place, and benefit. As for the 'time': though one wishes to instruct and guide them, they have as yet no readiness to enter through faith. If their sincere aspiration has not arisen and one speaks to them heedlessly, causing them to lack faith, to be arrogant, and to slander, so that no conversion takes place, then this is an improper time. The opposite of this is called 'timely speech'. Or if an assembly is boisterous and crowded so that their minds are not quiet, and one expounds in detail, it will not enter their minds, thereby forfeiting the conditions for the Way; this too is an improper time. 'Place' means a suitable location. Suppose they are in the very act of creating evil, and one preaches the Dharma for them right at the place of their doing: because they are attached to what they are doing, they will instead generate a contrary, rebellious mind, and evil thoughts will thereby arise. The opposite of this is called 'speech according to place'. 'Benefit' means speech wholly free from all harm, causing them to cultivate good, and uttering words that accord with their disposition and readiness. If a bodhisattva acts in this way, they can cause sentient beings to rejoice and submit in faith, benefiting both oneself and others. For when they hear it and attain benefit, one's own efforts are likewise not expended in vain. However, the bodhisattva possesses what is distinctive (meaning an uncommon upāya, meaning different from the preceding): namely, taking laughter as the outset. Such jesting and laughing extends to song, dance, musical performance, arts, crafts, and worldly talk—that is, the various worldly phenomena spoken of before. In order to cause them to rejoice, once they have attained joy, they will be compliant and delighted; taking advantage of their inclinations, the bodhisattva guides them by upāya and causes them to securely abide in the Buddha's wisdom. Although fully knowing it to be of no ultimate benefit, the bodhisattva's mind generates no attachment; yet, discerning time, place, and benefit, they engage in it. Although doing what is unbeneficial, through this unbeneficial [means] they eliminate unbeneficial matters. Because those people had previously created evil, and evil is contrary to the Way, if one were directly to cast aside upāya and strictly restrain them, they would instead be frightened off and resist; therefore, through the upāya of collegial actions, one later leads them to enter the Buddha's Way. Hence, this lack of benefit is itself the cause of benefit, just as an excellent physician turns poison into medicine. Acting in this way is the bodhisattva's cause for emerging from the transmigration of birth-and-death; one should not be like those śrāvakas who lack the wisdom of upāya, who are solely restrictive, merely blocking faults, and lack practices of adaptability, so that their wisdom is not perfected. Emerging from transmigration oneself and causing others to emerge is therefore called 'departing from transmigration'. This is like the woman Sudarśanā spoken of in the Avataṃsaka. In order to attract and guide sentient beings, she was born into a house of courtesans and became the leader among five hundred courtesans; exquisitely beautiful beyond compare and endowed with all feminine virtues, she fully possessed the sixty-four arts and all subtle, skillful upāya. By nature, women are adept at captivating human minds, and this woman was lacking in no quality; for this reason, those who flocked to her were numerous. First, through the power of upāya, the bodhisattva shared the conditions of their sensual conduct, causing them to feel intense love and affection, so that no one disobeyed whatever words she spoke. Discerning their inclinations and capacities, she guided them according to conditions, causing them to see the true nature of desire; and through this gateway they entered the Buddha's wisdom. Because those people had faith in and love for her, they were able to receive her words with sincere attention; through these conditions, the benefit brought was boundless. Although situated amid what is not beneficial, to be able to accomplish this great benefit is the bodhisattva's upholding of the precepts endowed with wisdom and upāya. Instances of this sort in the sūtras are exceedingly extensive. (Tripiṭaka Master Bodhi says: 'Mantra is secret speech. In the West, if two persons are speaking privately, and another person approaches, they separate themselves. Or if someone sees them speaking privately, they say: "Do not go to another's secret speech." This is called mantra.') 'Furthermore, Secret Lord! The bodhisattva should uphold the precept against greed. Among the things used by others, one does not give rise to defiled thoughts. Why is this? The bodhisattva should always maintain a mind of non-attachment. If a bodhisattva has such a mind, they are powerless with respect to sarvajñajñāna.' 'Powerless' means retreating and desisting. Due to this dharmic state, they are powerless regarding sarvajñajñāna and dwell on one side; that is, it is not complete. 'Again, Secret Lord! The bodhisattva should give rise to joy, generating such a thought'—this is likewise the same—'"What I ought to do has now arisen spontaneously! Excellent, most excellent!" Repeatedly cultivating uncommon upāya, not causing those sentient beings to lose their material resources, they uphold the precept against greed. Furthermore, Secret Lord! Upholding the precept against greed: among what is used by another, among the goods of another, one does not give rise to defiled thoughts. Why is this? There is no receptive mind of a bodhisattva. If there is a bodhisattva with a defiled mind, they are powerless, on one side of the gateway of sarvajñajñāna. Also, Secret Lord! The bodhisattva joyfully gives rise to such, and generates this thought: "If what I would do arises of itself for them, that is good, most excellent!" Repeatedly rejoicing, they do not cause those sentient beings to lose their requisites for life.' This is the eighth precept. The former passages having already clarified the precepts of body and speech, next is clarified the precept of pure mind. This is greed that arises from the mind. If a bodhisattva sees that another possesses all manner of superior things—such as physical strength, wealth, and so forth, through boundless avenues—the bodhisattva does not generate the thought: 'That person has such things while I lack them'; and through these conditions generate envy, desires, greed, and frantic striving—all of which are subsumed under this precept. Because of thinking in this way, causes for experiencing vexation would further arise, and therefore one does not do it. A bodhisattva should not be like this. As for being 'powerless': for example, a person may be endowed with boundless upāya, arts, and abilities, but when stricken with illness they can do nothing. It is the same with the bodhisattva: if their mind is sickened by greed and craving, the boundless strength and power of the bodhicitta can all be rendered powerless. 'Sarvajñajñāna' refers to the state where the myriad virtues are all complete without any deficiency. By giving rise to this [greedy] mind, the limbs and parts of this body of myriad virtues without deficiency become incomplete; therefore, one is powerless with respect to the gateway of sarvajñajñāna. However, when a bodhisattva sees that another possesses all manner of things superior to their own, they should personally rejoice and think: 'I originally made a great vow to practice the bodhisattva path for the sake of all sentient beings, causing them all to be fully endowed with the myriad virtues. If they were lacking in these things, I would even be willing, not begrudging body and life, to undergo difficult and bitter practices to benefit and gladden them. Now that they are able to accomplish this on their own, this is indeed a great benefit to me, and truly worthy of joy!' The bodhisattva consoles their own mind with this: 'What I ought to do has arrived spontaneously,' and therefore they rejoice. 'For the sake of sentient beings, I would even desire, through countless exertions, to seek the natural utility of the precious vase and the wish-fulfilling tree to destroy their karmic conditions of destitution; how much more so when they can attain it on their own! Would I then diminish it to benefit myself?' Awakening the mind in this way, one no longer gives rise to attachment; this is the characteristic of upholding the precept. As told in the Dīrgha-āgama: In the past, during the time of Krakucchanda Buddha, there was a king of Vārāṇasī named Śrī (also called Siyi, 'Thinking of Benefit'); he was so named because he constantly thought of benefiting all beings. At that time, five hundred ministers addressed the king, saying: 'At present our kingdom is exceedingly abundant and joyful, and the minds of the people are content, without thoughts of adversity; we fear they cannot withstand enemies. The king should assign them tasks to accustom them to hardship, so that they will be able to face adversity and defend the royal realm.' King Siyi, of utmost benevolence, compassion, and forbearance, thought: 'How could I impose untimely tasks upon the people? It goes against my fundamental intention; there is no reason for this.' The ministers, knowing the king's righteous intention, said no more. Śakra Devendra learned of this and thought: 'What this king practices is the bodhisattva path; I wonder whether it is steadfast or not. I should test him.' Thereupon he told King Dīrghabāhu ('Long Arm') of a neighboring realm to attack him. The territory ruled by King Dīrghabāhu was also called Pañcāṅganagara, because the territory he governed had only five cities; it was a small kingdom. Hearing Śakra's words, he thought: 'I have heard that the benevolence of women lacks foresight. Now, what this king does exceeds benevolence and love, just like a woman. Now I shall take it for myself.' He immediately raised the fourfold army to attack that kingdom. The ministers addressed King Siyi: 'Previously our loyal admonitions were not accepted. Now the people are untrained in warfare and have no preparations; adversity has arisen unexpectedly, what shall we do?' The king reflected and answered: 'What he desires to have is only the land, the people, and the treasuries. If I do not fight with him, no harm will come to the people; do not worry.' He immediately set forth alone, going into the deep mountains to cultivate pure conduct. King Dīrghabāhu gained that kingdom without bloodying his blades; after a long time, he placed a bounty seeking King Siyi, but could not find him. At that time in the south there was a brāhmaṇa of pure conduct who, due to past karma, was utterly destitute and had no means to support his parents and teachers. Hearing that King Siyi was fond of giving, he went to seek refuge with him and obtain sustenance. Traveling to that kingdom and reaching the mountain forest, he encountered the former king's hermitage. King Siyi proactively greeted and inquired after him, inviting him to settle, giving him food, and warmly asking of his hardships: 'Where are you going now?' The brāhmaṇa recounted his reasons in full. Hearing this, the former king felt pity and sorrow: 'When I ruled the kingdom, my power was sovereign, and I could give to people as they wished. Now, stripped of all and having lost my realm, how can I satisfy him?' Having reflected thus, he told the brāhmaṇa: 'King Siyi is none other than myself. Having lost my kingdom, I am now here.' The brāhmaṇa fainted for a long time, and then lamented: 'Because of my meager merit, I sought from afar hoping to gain something, yet meet with such a misfortune—is this not destiny?' The king consoled him: 'Do not grieve greatly. I have an upāya by which it may be obtained. Because that king regards me as an enemy, he constantly offers a bounty for me; if someone obtains my head, he will bestow great rewards. If you take my head and go, you will surely receive a great recompense.' The brāhmaṇa replied: 'I am a man of pure conduct; how could I kill a person? That is entirely out of the question.' The king said: 'If so, merely bind me with ropes and take me; in principle nothing is violated.' The brāhmaṇa then bound him and led him to the palace gate. When the former ministers saw this, they all reproached the brāhmaṇa: 'You are a man of pure conduct, yet you answer a bounty to harm this worthy king to seek your own gain; this is profoundly contrary to the Way! You destroy the pure Dharma; what Way can there be in you?' The brāhmaṇa explained in full: 'This is not my fault. It is this great king who practices the bodhisattva path and instructed me to do so.' The ministers immediately entered to inform the king. Hearing it suddenly, the king was greatly alarmed, thinking he had come to seize his kingdom. But when he heard the story from beginning to end, his mind felt shame and submission: 'Toward one who practices the bodhisattva path like this, I have seized his kingdom; how can I govern people and rule the realm?' He thereupon told King Siyi: 'You may return to your original throne and give freely to benefit and pacify the myriad people. I shall return to my former kingdom, each of us restoring our places, without harming one another.' At that time the two kingdoms formed friendly relations, without further troubles from enemies. Such accounts are extensively explained in the Jātaka sūtras. This is the condition of non-greed.