大毘盧遮那成佛經疏 9.31

9.31

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.