大毘盧遮那成佛經疏 18.3

18.3

"If at that time the bodhisattva gives rise to a covetous mind and takes it, Lord of Secrets, the bodhisattva has the fault of regressing from bodhi, and has a fault regarding the vinaya of unconditioned dharmas." Taking what is obtained by giving beautiful form and the like, where there is a bodhisattva who gives rise to a covetous mind and takes it, is the second precept. All 'property belonging to others' is explained extensively according to the sense in the vinaya. One does not give rise even to a single thought of taking or touching it; even a mind of desire for bodhi does not arise, so how much less would one use upāya to take or touch it? However, the bodhisattva does have an upāya for touching and taking: namely, seeing that there are sentient beings who do not believe in cause and effect and do not practice generous giving, who are attached to their possessions and cannot part with them, and who also give rise to this thought: 'Where is there any merit in giving?' Because of this, when guided and transformed through various upāyas, they cannot be reached. At that time, the bodhisattva uses upāya to steal their property, without giving rise to any thought of taking it for himself, but performs various meritorious deeds solely for that person's sake. By using upāya to summon them and let them observe it, he causes them to generate a mind of wonder: 'This great being is able to be unsparing with things and give them to others; when I look at myself, I do not measure up.' In this gradual manner, the bodhisattva again uses upāya to speak of the benefits of giving material things, having such and such karmic retributions. That person is gradually able to develop faith and acquiescence, yet still cannot relinquish their own belongings. Later, observing that their mind has gradually opened and eased, the bodhisattva tells them in accordance with the Dharma: 'The material things I used for giving previously were actually your property. Because you could not use them yourself—just like harvesting grain without planting again, which must lead to poverty, and with former merit exhausted, there would be nothing further to hope for—I therefore used them for you. Now the merit of that former giving is entirely yours. As previous Buddhas have said: "Whoever gives shall obtain various great benefits such as beautiful form, strength, ease, and unhindered eloquence." Do not say there is no merit.' Through this cause and condition, he causes them to escape the difficulties of the evil realms and hungry ghosts, and to establish the causes of bodhi. One should know that because the bodhisattva is endowed with wisdom and upāya, he can do such things, which the two vehicles and non-Buddhists do not possess. 'According to the category' means that there is such a category of sentient beings who are suitable to be transformed by this [means]. Furthermore, 'according to the category' means that it is not merely this single upāya, but that there are further unhindered, wondrous upāyas. In short, it is solely for the sake of causing them to open up the Buddha's vision and knowledge and to have a guide, not for any other matter. These aspects are very numerous and cannot be described in full; one should infer them following this, and by citing one example for all, they can be understood by category. 'The bodhisattva destroys their stinginess': 'destroys' has the meaning of an antidote, just as one speaks of 'permanently destroying latent afflictions (anuśaya).' Here too it is like this: destroying the knot of their stinginess. However, this bodhisattva truly does not give rise to a mind of coveting things and taking them for himself; if he were to take them, that would be destroying the limbs of bodhi. Because of this covetous mind, one impairs the conditions for attaining right awakening and makes the limbs incomplete; hence it is said to 'destroy'. It is also transgressing the bodhisattva vinaya. The grass-tied monk said: 'Regarding the precepts formulated by the Buddha, I dare not stretch them.' 'Conditioned precepts' refers to the upāyas of practice; hence they are called conditioned precepts. However, 'unconditioned precepts' are the intrinsically pure precepts, which are not accomplished through cultivation. In contrast to these upāyas of practice, they are called conditioned. Yet when deeply contemplated, they are identical to the unconditioned precepts, because they are not separate from the syllable A gateway.