大毘盧遮那成佛經疏 5.15

5.15

經云「云何為戒？所謂觀察捨於自身，奉獻諸佛菩薩。何以故？若捨自身則為捨彼三事。何等為三？謂身語意」，次明持無作戒具足慧方便也。行者觀身實際之中身不可得，即是如來解脫。是故罄捨此身用施一切如來，從此以後動止施為凡有所作皆為如來解脫，非為己身也。雖種種熾然萬行，莊嚴佛土、成熟眾生，法性自爾，非所造作也。其能如是奉修者，是名無邊福聚，是名無盡福河。隨造涓滴善根，以投法界海中，故乃至極眾生界亦無窮竭。阿闍梨言：「梵本誦中有偈云『若有解脫人，持此解脫法，供養解脫者，此福最為勝。』」若真言行人不曉如是淨戒，則雖口誦真言、身持密印、心住本尊三昧，具修次第儀式供養諸尊，猶名造作諸法，未離我人之網，云何得名菩提薩埵耶？故經次云「是故族姓子，以受身語意戒得名菩薩。所以者何？離彼身語意故。菩薩摩訶薩應如是學。」此中應學，舊譯名為式叉迦羅尼，猶如第五篇戒總攝毘尼揵度威儀行法。大乘學者亦如是，當持此戒方便，普入一切真言行中。苟戒有虧而得成菩薩行，無有是處也。

The sūtra says: "What is the precept? It is contemplating and relinquishing one's own body to offer it to the Buddhas and bodhisattvas. Why is that? If one relinquishes one's own body, one relinquishes those three things. What are the three? They are body, speech, and mind." Next, this explains that upholding the non-active precept fully endows one with wisdom and upāya. The practitioner contemplates that within the bhūta-koṭi of the body, no body can be apprehended; this itself is the Tathāgata's liberation. Therefore, he completely relinquishes this body to offer it to all Tathāgatas. From this point onward, in all movements, pauses, gifts, and deeds, whatever he does is for the Tathāgata's liberation, not for his own body. Although he blazes with the myriad practices in various ways, adorning Buddha-lands and maturing sentient beings, the dharmatā is naturally so and is not produced. For one who can reverently practice in this way, it is called an endless accumulation of merit; it is called an inexhaustible river of merit. Whatever droplet of wholesome roots he produces is cast into the ocean of the dharmadhātu, and therefore, extending even to the utmost limits of the realm of sentient beings, it is never exhausted. The ācārya said: "In the recitation of the Sanskrit text there is a verse: 'If there is a liberated person / who upholds this dharma of liberation / and makes offerings to the liberated ones, / this merit is the most supreme.'" If a mantra practitioner does not understand such a pure precept, then even if his mouth recites mantras, his body holds secret mudrās, his mind abides in the samādhi of the deity, and he fully cultivates the sequential rites to make offerings to the deities, this is still termed 'producing dharmas' and has not yet escaped the net of self and person; how could he be called a bodhisattva? Therefore the sūtra next says: "Hence, son of good family, by receiving the precept of body, speech, and mind, one is called a bodhisattva. Why is that? Because one is free from that body, speech, and mind. Bodhisattva-mahāsattvas should train like this." Here, 'should train' was translated in the old versions as śikṣākāraṇīya, like the fifth category of precepts which encompasses the vinaya-skandhas and rules of deportment. Scholars of the Mahāyāna are also like this: they should uphold this upāya of the precept and universally enter into all mantra practices. If the precept is deficient and yet one can accomplish the bodhisattva practice, there is no such possibility.