大毘盧遮那成佛經疏 9.31

9.31

前云耳語言告一偈者，猶如僧祇家授六念、薩婆多授五時法，以此驗知曾受具戒以不。今此四戒，如受具竟，已略示戒相，當知即是祕密藏中四波羅夷也。如人為他斷頭，命根不續，則一切支分無所能為，不久皆當散壞。今此四夷戒是真言乘命根，亦是正法命根。若破壞者，於祕密藏中猶如死尸，雖具修種種功德行，不久敗壞也。第一戒不應捨正法者，為一切如來正教，皆當攝受修行、受持讀誦，如大海吞納百川無厭足心。若於諸乘了不了義隨一切法門生棄捨之心，如聲聞乘中若對堪作法人心生口言隨捨一法，亦成捨戒。雖於具足毘尼不墮眾數，然非犯戒之罪。今此祕密大乘畢竟無有捨義故，則成重罪也。又此一切法門，皆是大悲世尊於無量阿僧祇劫之所積集，為欲普門饒益一切眾生故而演說之，猶如字輪不可棄一。如聲聞乘人隨捨一事，猶固和合義斷、喪失律儀。何況摩訶衍耶？第二戒不應捨離菩提心者，此菩提心於菩薩萬行猶如大將幢旗，若大將喪失幢旗時，即是三軍敗績墮他勝處，故犯波羅夷也。有人雖愛重三乘法藏心不棄捨，然作是念：「無上大乘種種難行苦行，非我所堪。且當於小乘中而取滅度。」或云：「我當廣植善根供養三寶，長受人天福報。無上菩提是普賢、文殊諸大人等之所行處。今我何能得之？」如是等種種因緣退菩提願，即是自斷命根，犯波羅夷罪。又此菩提心畢竟無有可退義，故不同聲聞法中乃至放捨三歸退為白衣外道者，佛亦慈悲愛愍聽許也。第三戒者於一切法不應慳悋者，有人雖不捨正法、不離菩提心，然於正法慳悋，不肯觀機惠施，亦犯婆羅夷罪。所以然者？因如來出世然後有是正法，乃至一句一偈無非世尊喪捨身命為其僮僕然後得之。是一切眾生父母遺財，非獨為一眾生故。而今竊為已有，故此祕密藏中同於盜三寶物也。略說法有四種，謂三乘及祕密乘。雖不應悋惜、然應觀眾生、量其根器而後與之。若輒爾說諸深祕之事、令生疑傍斷彼善根、則於第四戒中犯波羅夷罪。其直爾慳財不肯惠施者、於十種方便戒中結犯、下品說之。第四戒勿於一切眾生作不饒益行者、此是四攝相違法。四攝是菩薩具戒中四依、初受戒時先當開示此遮難，若能奉行者方為受之，不能奉行則非摩訶薩埵不得為受。所以然者？菩薩發一切智心，本為普攝一切眾生，為作三乘入道因緣故。而今反作四攝相違法，起眾生障道因緣。一切眾生亦同字輪之體，不得相離故，隨損一一眾生善根，或於彼捨饒益行，皆犯波羅夷罪。例如聲聞法中，隨捨七眾一人，即是不和合義，斷失具足律儀也。但隨煩惱之心，造婬盜殺妄等，而未損彼三乘善緣，猶如聲聞法中偷蘭遮罪，是方便學處中攝也。次下是阿闍梨教戒之語。佛說三昧耶者，梵本兼有此字，言十方三世佛共說此三昧耶，同行一如實道，更無異路。今漫荼羅中一切集會現為證驗也。梵云蘇沒囉多，翻為善住戒者，以其善住三昧耶故，亦名善住戒者，即是異門說佛子之名。如護汝父母生身所有軀命，今愛此法身慧命亦當如是也。汝今以受具戒竟，當至誠於彼諸尊作禮而退。自今以後凡有所作，當具依真言法教如說行之。同彼新受戒者，一切事業先當問師，勿得卒心專檀令生惡邪疑悔也。復次阿闍梨說持明藏中二部戒本，一一皆是真言，可以成辦諸事，如來以此加持諸弟子故。今此中諸偈亦爾，作法時當誦梵本，兼以字門而廣釋之。

The single verse spoken into the ear mentioned previously is like the Mahāsāṃghika lineage conferring the six mindfulnesses, or the Sarvāstivādins conferring the five-period Dharma, using it to verify whether one has previously received the full ordination or not. Now, these four precepts are like having finished receiving the full ordination, the precept aspects already having been briefly pointed out; one should know that these are precisely the four pārājikas in the secret treasury. Just as when a person has their head severed by another and their life-faculty is not continued, all the limbs are powerless and before long all will disintegrate, so too these four pārājika precepts are the life-faculty of the Mantra Vehicle and also the life-faculty of the true Dharma. If they are broken, within the secret treasury one is like a corpse: although fully practicing various virtues and deeds, before long they will be ruined. Regarding the first precept, 'one should not abandon the true Dharma': one must receive and practice, uphold and recite all the true teachings of the Tathāgatas, like the great ocean absorbing the hundred rivers without any satiety. If towards the definitive or non-definitive teachings of the various vehicles, following any Dharma-door whatsoever, one conceives a mind of abandonment—just as in the Śrāvaka Vehicle, if facing a person capable of performing the legal rite, one conceives in the mind and utters with the mouth that one abandons any single teaching, it also constitutes abandoning the precepts; although within the complete vinaya one does not fall into the reckoning of the saṅgha, it is not an offense of breaking the precepts. Now, because in this secret Mahāyāna there is ultimately no sense of abandonment, it constitutes a grave offense. Furthermore, all these Dharma-doors were accumulated by the Great Compassionate Bhagavat over immeasurable asaṃkhyeya kalpas and expounded in order to universally benefit all sentient beings, just as within the wheel of syllables not one can be cast aside. Just as a follower of the Śrāvaka Vehicle who abandons a single matter has thereby severed the meaning of harmony and lost the prātimokṣa, how much more so in the Mahāyāna? Regarding the second precept, 'one should not abandon the bodhicitta': this bodhicitta is to the ten thousand practices of a bodhisattva like the banner and standard to a great general; if the great general loses the banner and standard, the three armies are immediately defeated and fall into subjugation by others; hence it incurs a pārājika. There are people who, although cherishing the Dharma treasuries of the three vehicles and not abandoning them in mind, nevertheless think: 'The supreme Mahāyāna involves various difficult and bitter austerities that I cannot endure. I should rather seek extinction in the Lesser Vehicle.' Or they say: 'I will broadly cultivate roots of good and make offerings to the Three Jewels, enjoying the bliss and rewards of humans and devas for a long time. Supreme bodhi is the domain traversed by great beings such as Samantabhadra and Mañjuśrī; how could I attain it now?' Regressing from the bodhi vow due to various reasons such as these is to sever one's own life-faculty and incurs the pārājika offense. Furthermore, this bodhicitta ultimately has no sense of regression; therefore it is not like the Śrāvaka teachings where, even if one abandons the three refuges and regresses to being a white-robed layperson or non-Buddhist, the Buddha, out of loving compassion, permits it. Regarding the third precept, 'one should not be stingy with any teachings': there are people who, although not abandoning the true Dharma and not leaving behind the bodhicitta, are nevertheless stingy with the true Dharma and unwilling to examine capacities and bestow it as a gift; this also incurs a pārājika offense. Why is this so? It is because only after the Tathāgata appears in the world is there this true Dharma, down to a single phrase or a single verse, which the Bhagavat obtained only after giving up body and life and serving as a servant. It is the inherited wealth left by the parents of all sentient beings, not meant solely for one sentient being. Yet now one secretly claims it as one's own; therefore, within this secret treasury, it is equivalent to stealing the property of the Three Jewels. Briefly speaking, there are four kinds of Dharma, namely the three vehicles and the Secret Vehicle. Although one should not be stingy, one must nevertheless observe sentient beings, measure their capacity, and only then confer it upon them. If one rashly explains deep and secret matters, causing them to generate doubts and slander and sever their roots of good, then under the fourth precept one commits a pārājika offense. Those who are merely stingy with material wealth and unwilling to bestow it incur an offense among the ten upāya precepts, which is explained as of the lesser grade. Regarding the fourth precept, 'do not engage in actions that do not benefit all sentient beings': this is contrary to the four means of attraction. The four means of attraction are the four supports among the bodhisattva's full precepts. When first conferring the precepts, one must first explain these obstructions; if one can practice them, only then are they conferred; if one cannot practice them, one is not a mahāsattva and they may not be conferred. Why is this so? The bodhisattva generates the mind of all-knowledge fundamentally to universally gather all sentient beings and provide the conditions for their entry into the path of the three vehicles. Yet now, conversely acting against the four means of attraction, one causes conditions that obstruct the path for sentient beings. All sentient beings are also identical in substance to the wheel of syllables and cannot be separated; therefore, harming the roots of good of even a single sentient being, or abandoning beneficial actions toward them, incurs a pārājika offense. For instance, in the Śrāvaka teachings, abandoning even one person among the seven assemblies constitutes disharmony and severs the complete prātimokṣa. If one merely, according to an afflicted mind, engages in unchastity, theft, killing, or false speech without harming their good conditions for the three vehicles, it is like a thullaccaya offense in the Śrāvaka teachings and is subsumed under the training rules of upāya. Next below are the ācārya's words of admonition. 'The Buddha has spoken the samaya': the Sanskrit text also contains these words, meaning that the Buddhas of the ten directions and three periods together spoke this samaya, traveling together on the one true path, with no other way. Now, the entire assembly within the maṇḍala appears as verification. The Sanskrit says sumrata (suvrata), translated as 'one who abides well in the precepts'; because one abides well in the samaya, one is also called 'one who abides well in the precepts,' which is an alternative designation for a Buddha-son. Just as you protect the physical body and life given by your parents, so now must you cherish this dharmakāya and wisdom-life in the same way. Now that you have finished receiving the full precepts, you should with utmost sincerity pay homage to the deities and withdraw. From this day forward, in whatever you undertake, you must fully rely on the mantra teachings and practice as instructed. Like those who have newly received the precepts, in all enterprises you should first ask your master; you must not act rashly or arbitrarily, causing evil heresies, doubts, or regrets to arise. Furthermore, the ācārya explains the prātimokṣa treatises of the two divisions within the Vidyādhara Treasury, each of which is a mantra capable of accomplishing various matters, because the Tathāgata empowers the disciples with them. The verses here are also like this: when performing the ritual, one should recite the Sanskrit text and extensively explain it together with the syllable gateways.