大毘盧遮那成佛經疏 18.10

18.10

Tenth is the precept against false view. Furthermore, Lord of Mysteries! A bodhisattva should abandon false view and abide in right view, observing future lifetimes and giving rise to fear. One should be without harm—which is a secondary affliction: when asked about the east, one answers west, and when asked about the west, one speaks of east. Examining and questioning it, one is without crookedness and without flattery, and one's mind is upright and direct; regarding the Buddha, Dharma, and Saṅgha, one's mind is resolute—resolute meaning even taking refuge in the Three Jewels. Therefore, Lord of Mysteries, false view is the greatest fault of all; it can sever all good roots of a bodhisattva and is the mother of all unwholesome phenomena. Just as the siddham alphabet can generate all characters, false view is also like this: it can generate all unwholesome things. Therefore, Lord of Mysteries! Down to occasions of laughter and amusement, one must not give rise to a mind of false view. Furthermore, Lord of Mysteries! A bodhisattva abandons false view. That right view, view of other worlds, is without harm, without crookedness, without deceit, and upright and direct; regarding the Buddha, Dharma, and Saṅgha, the nature of the mind is resolute. Therefore, Lord of Mysteries! When false view is abandoned, all faults [are removed]; it is like the mother that turns into the severance of all good roots of a bodhisattva; all such are unwholesome phenomena. Therefore, Lord of Mysteries! Even in playful banter or spectacles, one does not give rise to false view. This is the characteristic of the tenth precept. That the sūtra speaks of "observing the precept of false view": false view is the root of the unwholesome; it means harming this false view and observing the precept, hence it is called "observing the precept of false view." Drawing upon the preceding nine precepts, this can also be understood by analogy: one should say "observing the precept of not killing," yet it says "observing the precept of killing"; it should also be understood in accordance with this explanation. False view means: within each of one's fundamental dharmas, seeing the principle improperly and according with false paths—all such are this. This is the root of harming goodness in the three times. It means that from past actions and karmas there is the fruit of depending upon the five aggregates in this present life, and furthermore, from the actions and karmas of this present life there are future retributions. Because one previously comprehended this dharma of causes and conditions, one is able to enter the gateways of impermanence, non-self, and so forth. From this wisdom of impermanence and non-self, one is able to enter the emptiness of phenomena as dharmatā. One should know that apart from this mundane right cause and effect, there is no other right view or right wisdom. If one says there is no fruit and no cause, one destroys the dharma of the Three Jewels and the Four Truths. Because one destroys the dharma of the Three Jewels and the Four Truths, there are no four fruits of the śramaṇa, no noble dharmas whatsoever, nor any mundane or supramundane wholesome dharmas. To now completely negate and deny these matters is the tenet of non-Buddhist traditions. "Should abide in right view" means reversing the previous error and having resolute right faith in the true dharma of cause and effect. "True" refers to the Tathāgata's true words; if one slanders this, it is to harm all goodness. Regarding the "harm" in "without harm": "harm" refers to a branch of the afflictions; due to this, one can view and obstruct all goodness; because it obstructs all goodness, it is called harm. Next, it is further explained: What is meant by "without harm"? It means without crookedness. Crookedness is false view, just as a snake before entering a bamboo tube moves in a crooked manner. The viewing mind is also like this: if it has not entered the path of the dharmatā of all phenomena, it is crooked and not straight. Next, it is further explained: What is meant by "without crookedness"? It means being identical to an illusion and the like, observing that the dharmatā of this mind arises from conditions just like an illusion. Because one penetrates reality, one is free from frivolous banter; to be free from frivolous banter is to be without deceit. If one is like this, one abides in an upright and direct mind, and one's mind is always resolute regarding the domain of the Three Jewels. Because one enters the upright and direct path of dharmatā, one always attains a resolute nature regarding the Three Jewels. Therefore, all bodhisattvas are exhorted to abandon the root of all these faults. Because the unwholesome is what can harm the root of all wholesome phenomena, for the sake of goodness, a bodhisattva who keeps the precepts should abandon these faults and evils. "Turning" means moving from evil to good, as the sūtra says: if ignorance turns, it transforms into brightness. Now false view is also like this: its entire substance is the nature of wisdom; if it turns and is made upright and direct, it is right view; this is not like the śrāvakas who loathe afflictions and separately seek noble dharmas. The unwholesome is also like this: turning this good nature makes it unwholesome, just as water congeals into ice, having no distinct nature. "Mother and the like": "mother" has the meaning of being able to give birth. It means that due to false view, all unwholesome phenomena can be born, just like a mother. For this reason, even in playful banter or spectacles, a bodhisattva does not give rise to false view. To state the essence: one does not give rise to a single thought of violating this precept against false view, let alone many! As in the śrāvaka sūtras, playful words and the like do not themselves constitute an infraction of the training rules. Here it is not like that: even within playful banter and the like, to engage in false view and such matters is impermissible; how much less so intentional karma? However, because a bodhisattva has the upāya of wisdom, they can remain unmoved amidst all views while cultivating the thirty-seven limbs of awakening, and right amidst false characteristics enter into true characteristics. Why is this? Because sentient beings have practiced this dharma extensively since beginningless time, and it is difficult to rectify them all at once. Like an excellent physician, one first joins in their activities and afterwards removes their authority, as explained in the Nirvāṇa [Sūtra] and elsewhere. Furthermore, as told in the Bodhisattvapiṭaka Jātaka: Long ago in the past, there was a city named Vārāṇasī, and a king named Brahmadatta. However, this was a matter of long kalpas ago, and the present city's name is simply that former, ancient site; one should know that in the world, places repeatedly return to their old locations and receive their original names. But in more recent times there was also a Vārāṇasī, and a king also named Brahmadatta, repeatedly sharing the same name with antiquity. At that time, that king's great minister, a brāhmaṇa, fathered a son. When the son was born, in the sky across the four directions the clouds were colored blue, yellow, red, and white, richly spreading their hues according to each direction, even raining a gentle shower throughout Jambudvīpa. By brāhmaṇa custom, when a son is born, they must invite heavenly seers and wise persons to first examine the signs and confer a name. At that time, the minister sought and found a seer to examine his son. The seer asked, "When this child was born, what auspicious signs appeared? The name should be conferred according to this." The father answered with the preceding events. The seer said: "In my Vedic scriptures, if one has this sign at birth, he will certainly master the four Vedic scriptures and spread the moisture of the Dharma across the four directions." Therefore, he was named Celebration Cloud (Qingyun). Now, the minister's clan studied the four Vedic scriptures and belonged to the Māṇava lineage; hence, according to his native school, he was called Māṇava. As this boy gradually grew up, he inherited and practiced his heritage; of the essential doctrines of the four knowledges, there was none he did not thoroughly comprehend. Then he thought: "One does not gain benefit merely through understanding; one must contemplate, discern, and practice it. In investigating this text's doctrines from beginning to end, by what dharma may one attain transcendence?" Why is this? Because this youth had planted roots of virtue in past lives and had long nourished his wisdom-nature; therefore, even though born into a school of differing views, he was naturally able to give rise to this awakening mind. However, investigating the doctrines of the scriptures one by one, they only led to rebirth in the Brahmā heaven, with no path of supramundane liberation. He said to his father: "Among what we now study, there is no path of supramundane liberation. What further dharma is superior?" The father said: "Transmitted through our ancestors, only this dharma is most wondrous. Moreover, it was spoken by King Brahmā; you should only honor and practice it; how could you seek a more excellent dharma?" The son thought again: "What I am studying now is not yet complete; how could I be remiss? I must certainly seek further superior wisdom." The father said: "I have heard that in the Snowy Mountains there is a great seer who, outside the four Vedas, has distinct deep discriminations, named Kaiṭabha (this means answering questions according to one's mind). Because of this teaching, this seer is called the Seer Kaiṭabha." [The youth said,] "I should go now and question him." The father said: "The place where this seer lives is precipitous and severed, unreached by human tracks; how could you arrive there?" At that time, the son's determination to go did not cease, and he immediately set out to visit him. At that time, all the devas, seeing that this youth would surely benefit many people, jointly provided adhiṣṭhāna, and he finally reached the seer's place. When the seer saw his extraordinary appearance, with features surpassing ordinary men, he took the initiative to greet him; after he sat near him, the seer—who was the leader of five thousand seers and constantly expounded the profound Dharma—asked the youth: "By what means did you arrive here?" The youth recounted the previous events in full and said to the great seer: "I have studied these four scriptures among humans, but I fear I may have biased understandings that do not accord with the fundamental meaning. I ask the seer to expound it." "Very well," the great seer consented, whereupon [the youth] broadly presented what he understood. The great seer praised him: "This youth's wisdom and insight surpass ordinary men; my own understanding cannot match it. However, regarding the path of supramundane liberation of which you speak, I heard it directly from King Brahmā: a great seer shall appear in the world, named the All-Knowing and All-Seeing One. Only this person can expound this dharma; it is beyond the scope of our minds." He then gave full instruction according to the distinctions of what he understood. At that time, due to good roots from past lives, hearing the name of the All-Knowing One for the first time, the youth attained what he had never had before; deeply grateful for the master's kindness, he wished to repay it. By the rules of the brāhmacārins for repaying a teacher, one requires a deerskin garment, yellow thread for the sacred cord, and five hundred gold coins. Having thought this, he wished to seek them. He heard that in the south a king was about to be enthroned, and wishing to demonstrate his majesty and authority upon receiving the consecration rank, would give generously to practitioners of pure conduct; he wished to seek them there. However, there were already brāhmacārins and others who had instructed the king to prepare a thousand sheep, horses, and men each, to slaughter them to demonstrate authority for use in the consecration, hoping to gain renown heard far and wide. The youth arrived later. When the king heard the youth's name, he rejoiced greatly: "I am about to be enthroned, and to attract this worthy man is a great auspiciousness!" He immediately invited him as an honored guest and had him determine the ritual rules together. The youth summoned the brāhmaṇas and questioned each one: "On what textual authority is this sacrifice involving taking life based?" Examining and investigating with utmost rigor, their arguments were completely refuted. He then told the king: "This consecration method is not the true path. In a single day, Your Majesty may arrange all manner of offerings at the four city gates, bestowing them upon whoever comes to ask. Its blessing will be immeasurable, and your renown will spread far and wide." The king also possessed past good roots; hearing this, he immediately understood, respectfully followed his instructions, and presented him with generous gifts. The youth took only the value of five hundred gold coins and the deerskin cord, and departed. On the road, he reached the city of Ratnasambhava (this city is near the Gandhāra region); the king was named Jetasena (named because he was always victorious in military battles). Because Dīpaṃkara Buddha had first appeared in the world, the city was adorned and decorated as they were about to welcome him; the streets were cleansed, and various flowers and fragrances were laid out, remarkably different from ordinary days. When the youth saw this, he asked people: "Why is it like this? Is it because of my arrival, or is there another reason (at the time the youth's fame spread far and wide, and he was received and respected generously wherever he went, hence he doubted himself)?" A person in the city replied: "A buddha has appeared in the world named Dīpaṃkara, and the king merely wishes to welcome him." Hearing the Buddha's name, the youth was overwhelmed with great joy: "This name surpasses all existing scriptures; could it be the one spoken of by the great seer?" Using the goods he had acquired, he sought offerings, wishing to go and present them to the Buddha. At that time, the heavenly Māra, knowing the greatness of his mind and fearing he would lead immeasurable sentient beings beyond his realm, obscured everything so that there was nothing for people to buy. At that time, there was a woman who, due to past merit and a long-standing karmic affinity with the youth, could not be obscured by Māra. The youth sought to buy flowers from her, and she replied: "I wish to offer them to the Buddha. Even if one flower were offered for a hundred gold coins, I would not sell it." The youth said: "You have already set a price." He immediately bought one flower for a hundred coins, up to five stalks for five hundred gold coins. The woman then made a condition, saying: "I will not give them to you. Only if you can be my husband life after life may you have them." The youth thought deeply: "A woman is an obstacle to the bodhisattva path; I would rather not buy these flowers." He immediately wished to leave them and depart. The woman said: "I pledge to assist you in attaining the true path life after life, and never be an obstacle, and so forth," as told in the sūtras and vinaya. When he brought the flowers to the Buddha's place and scattered them in offering, they formed a canopy in the air, following the Buddha into the city. The youth attained what he had never had before, and when the Buddha preached the Dharma for him, he profoundly attained the benefit of the Dharma. Furthermore, at a muddy place on the road, he wished to lay down his deerskin garment for the Buddha to step on. King Māra threw it away five times and told him: "Youth! The true path you practice is supreme among all the world. Why abandon your own true path and study the false path of the śramaṇas?" He never took it to heart. Ahead there was a narrow, muddy path where the Buddha would certainly pass. Waiting until the time came, he spread his clothes and hair to cover it, allowing the Buddha to step across. Next, when the disciples wished to follow the Buddha across, the Buddha said: "Stop, stop! This is one of great mind; if you step on him, it will destroy your great merit." The Buddha then pressed his hand on his crown and bestowed his prediction. At that time, he immediately saw buddha-lands in the ten directions, each like the sands of the Ganges, all pressing their hands on his crown and bestowing his prediction, whereupon he ascended to the ninth bhūmi of a bodhisattva. At that time, immeasurable hundreds of thousands of devas and humans, through the karmic affinity of this great being, all abandoned false views and entered the right path. This demonstrates that because of a bodhisattva's upāya of wisdom, they first display entering into false paths, thoroughly fathom their doctrines, and through upāya turn their minds; therefore, they can lead those immeasurable peers. Thus it is called "endowed with the upāya of wisdom." This should be further examined in the sūtras and expounded in full.