大毘盧遮那成佛經疏 4.46

4.46

偈云「恭敬於三寶」者，謂於佛法眾僧起淳厚謙下之心，常好親近供養尊重讚歎。當知是人有先世行道因緣，乃至如常不輕菩薩，是名深敬一切眾生，信佛法僧寶也。「深慧以嚴身」者，如是等虛空無邊佛法，非劣慧者心器之所能堪，故智性深利以自莊嚴者乃至為說也。「堪忍無懈倦」者，此是有所堪能，無所退屈之義。梵音與忍辱不同，謂求法因緣，雖種種艱苦之事皆悉能作，假使一度不成，復更發迹修之，如誓抒大海盡而後已。若人志性如是則可傳法也。尸羅淨無缺者。謂於在家出家律儀，乃至於本性受諸禁戒，隨所奉持則深心防護無有毀缺。若具如是性者，雖入三昧耶平等大誓，亦當敬順不違，故堪傳法也。「忍辱不慳悋」者，此中分為二句。忍辱，謂於內外違順境界八種大風，其心安忍無所傾動，如《智度》尸波羅蜜中廣說。當知是人必不犯持明重禁、作不利眾生行，故堪傳法也。不慳悋，謂於所有財法常念惠他，設來求者心無鄙悋，如《智度》檀波羅蜜中廣說。當知是人必不犯持明重禁、慳悋正法，故堪傳授也。「勇健堅行願」者，亦分為二句。勇健，即是阿闍梨德中勇健菩提心種性。於行道時，雖遇種種可畏色聲心不怯弱，乃至出生入死無怖畏想，正順菩提薩埵大人所行，故應傳授也。堅行願者，此是要心之願，梵音與求願之義不同。如自立志，令每日三時念誦，則終竟一期。雖過種種異緣，初不間絕，如是事有始終，若行菩薩道時亦不虧本誓，故堪傳法也。然此所說弟子十德，若兼備者當知是人甚為希有，但使偏有所長堪可一匠成者，即應攝受耳。又如聲聞受具時觀察種種遮難，所謂太小太老、色貌瑕疵、諸病患等，恐白衣嫌訶故，輙簡去之。今此摩訶衍則不如是，但令道機可濟，雖有諸餘過失，皆無所觀也。

The verse says: 'Venerating the Three Jewels', which means giving rise to a sincere and humble mind toward the Buddha, Dharma, and Saṃgha, constantly delighting in approaching, making offerings to, respecting, and praising them. One should know that this person has causes and conditions of practicing the path in past lives, down to being like Sadāparibhūta Bodhisattva—this is called deeply respecting all sentient beings and having faith in the Buddha, Dharma, and Saṃgha Jewels. 'Adorning oneself with profound wisdom': such boundless dharmas of the buddhas, equal to space, cannot be sustained by the mental vessel of one of inferior wisdom; therefore, it is only to one who adorns himself with profound and sharp wisdom that one preaches them. 'Capable of forbearance without indolence': this has the meaning of being capable and competent, with nothing making him shrink back. The Sanskrit term is different from kṣānti; it means that regarding the causes and conditions of seeking the Dharma, although there are all kinds of hardships, he is capable of performing them all; even if he fails once, he resumes his pursuit to practice, like vowing to bail out the great ocean before stopping. If a person's temperament is like this, the Dharma can be transmitted to him. 'Pure and flawless śīla': this means that regarding the moral disciplines of the lay and monastic states, and even regarding the vows received in accordance with original nature, he deeply guards them without any violation or flaw in accordance with what he upholds. If he possesses such a nature, even when entering the great equal vow of the samaya, he will respectfully comply and not transgress; hence he is fit to receive transmission of the Dharma. 'Patient, without stinginess': this is divided into two phrases. 'Patient' means that toward internal and external adverse and favorable realms and the eight great winds, his mind is peacefully forbearing and unshakeable, as extensively explained under śīlapāramitā in the Prajñāpāramitā-śāstra. One should know that such a person will definitely not violate the grave prohibitions of a vidyādhara by engaging in conduct disadvantageous to sentient beings; hence he is fit to receive transmission of the Dharma. 'Without stinginess' means that regarding whatever wealth and dharma he possesses, he constantly thinks of bestowing them on others; if someone comes seeking them, his mind is without pettiness or stinginess, as extensively explained under dānapāramitā in the Prajñāpāramitā-śāstra. One should know that such a person will definitely not violate the grave prohibitions of a vidyādhara by being stingy with the true Dharma; hence he is fit to receive transmission. 'Valiant and firm in practices and vows': this is also divided into two phrases. 'Valiant' is the valiant bodhicitta lineage among an ācārya's virtues. When practicing the path, although encountering various terrifying sights and sounds, his mind is not timid; even in entering life and death, he has no fearful thoughts, directly conforming to what is practiced by great beings who are bodhisattvas; hence it should be transmitted to him. 'Firm in practices and vows': this is a vow of determination; the Sanskrit term is different from the meaning of aspiring for wishes. For instance, if one sets one's own determination to recite during the three times every day, then to the end of one's life, even though passing through various different circumstances, it is never interrupted. When an undertaking has a beginning and an end like this, when practicing the bodhisattva path he will also not fall short of his original vow; hence he is fit to receive transmission of the Dharma. However, if these ten virtues of a disciple described here are possessed in full, one should know that such a person is extremely rare; as long as he excels in one aspect and can be fashioned by a single craft, he should be adopted. Furthermore, just as when a śrāvaka receives full ordination, various obstructions are inspected—such as being too young, too old, having physical blemishes, various illnesses, and so forth—for fear of white-robed laity's censure, so they are readily screened out. Now this Mahāyāna is not like that: as long as the capacity for the path can be saved, although there may be other faults, none are taken into account.