大毘盧遮那成佛經疏 17.44

17.44

Next, the intention of Vajrapāṇi's question is explained. At that time, the vajra-holder, the Lord of Mysteries, addressed the Buddha, saying: "The Bhagavān also taught these ten wholesome paths of action in the śrāvaka vehicle. The Bhagavān also taught worldly people and non-Buddhists to constantly vow to train in these ten wholesome paths of action." 'Constantly vow' means to make a resolve to constantly uphold, which is an alternative name for receiving the precepts. As for 'ever possessing', 'possessing' means being endowed with these precepts, and 'ever' means all, fully practicing all of them. "Bhagavān, what distinction is there in this? In what way are they variously different?" Śrāvakas and pratyekabuddhas also have the ten wholesome precepts, which they also uphold to put an end to worldly derision and reproach, and because they are intrinsically good. All non-Buddhists and worldly devas also have the ten wholesome precepts. Now the Buddha again states that the bodhisattva precepts are simply the ten wholesome actions; what distinction is there then? Therefore the Buddha subsequently distinguishes them for him, praising him: "Excellent, excellent, Lord of Mysteries! Again, how excellent! You are able to ask the Tathāgata about such a meaning. You should listen attentively; now I shall distinguish it for you." As for distinguishing them: distinctions are immeasurable, but now they are joined into one, and now this Dharma gateway is spoken. Being able to ask the Tathāgata about such a meaning: this will be answered in due sequence. "Listen attentively; I shall distinguish the path—the Dharma gateway spoken as the single path": this means that all dharmas do not go beyond the syllable A gateway, which is the single path. 'Path' has the meaning of reaching an arrival by riding upon this Dharma. 'Single path' is the path by which all unhindered persons together transcend birth-and-death and go directly to the bodhimaṇḍa. And in speaking of 'single', this is the path of suchness, the unique dharmadhātu, hence it is called 'single'. Within this single path, diverse distinctions are differentiated, just as immeasurable divergent roads all reach the place of jewels, converging on the same return through different streets. Moreover, just as all syllables are differentiated by means of the single syllable A gateway, one should know that although there are distinctions, they are not different from the syllable A gateway. Now these ten wholesome actions are also like this: according to what is observed by superior, middling, and inferior wisdom, they naturally become varied; it is not that there is any distinction in the fundamental precept of all sentient beings. However, to resolve the doubts of the great assembly and to answer what Vajrapāṇi asked, the Buddha also differentiated within the single path and answered their distinguishing characteristics. What is the intention of this differentiation? The Buddha said: "It is the same one. As I have stated, the bases of training of the śrāvakas lack wisdom and upāya; by teaching them to accomplish them, they develop unilateral wisdom; their unequal practice of the ten wholesome paths of action is not without its difference." Therefore it is next said: "As for the bases of training in the śrāvaka vehicle, I say that by teaching them those upāyas, they accomplish the development of unilateral wisdom, which is not an equal practice of the ten wholesome paths of action." This answers their distinction from the Great Vehicle. Those ten wholesome actions of the śrāvakas are merely accomplished through instruction. It is like an injunction issued by an earthly king: 'From now on, if one acts in such a manner, they will receive such and such a punishment.' Out of fear of punishment, the person complies without rebellion and does not dare to transgress. Śrāvakas are also like this: because of the injunctions of the majestic prātimokṣa instituted by the Buddha, and out of respect for what the Dharma King has instituted, they do not dare to violate them; it is not that they are endowed with upāya and naturally able to uphold them. Furthermore, it is only for self-preservation, not for universally adapting to all sentient beings. Therefore, it is merely one-sided wisdom, not the precept of the dharmatā of the middle way. This is their distinction.