梵網經菩薩戒本疏 1.21

1.21

自下第二大段正說中分三：初明結集者序當時事，二、「告諸菩薩」下明對機正誦，三從我已說下結勸受持。初中四：一、序成佛時處，二、序所結戒相，三、序口光表說，四、序眾集聽受。初中「爾時」者，是此化身從報佛所受旨迴還至此之時，故云爾時也。「釋迦」此云能，是姓也。「牟尼」此云寂，是名也。「菩提樹」者，在摩伽陀國，於此樹下有金剛座，賢劫千佛皆於此座成等正覺，此樹下得菩提，故名菩提樹。創坐得佛，故云「初坐」等也。二、序所結戒中有二：初辨相，二會名。前中以是本戒，非是待犯然後方制，故最初成佛即結此戒，不同聲聞戒，故云「初結菩薩波羅提木叉」也。「孝」者，謂於上位起厚至心，念恩崇敬樂慕供養。「順」者，捨離己見順尊教命。於誰孝順？略出三境：一、父母生育恩；二、師僧訓導恩；三、三寶救護恩。然父母有二位：一、現生父母；二、過去父母。謂一切眾生悉皆曾為所生父母，今由持戒，於父母渴誠敬養，令修善根發菩提心，今世後世離苦得樂。又由發菩提心持菩薩戒，救一切眾生悉令成佛，是故二位父母皆為孝順。又由具持菩薩淨戒，當得道力救護一切諸眾生故，於過現父母亦為孝順。又供養孝順師僧三寶，下文具顯。又以如說修行為報其恩，故為孝順。「是至道法」者，謂至極之道莫先此法。又以此道能至於果，故云至道，此即道能至也。謂作了因至涅槃果，又作生因至菩提果。二會名者，謂行此孝行，即是順教無違，名為持戒，故云「孝名戒」。戒謂制御三業，止滅諸惡，故云「戒亦名制止」也。三、序佛口光者，如來將說戒法，先於金口放大光明，驚覺令知，當從此口吐戒法光，照入其心，故現此相，令眾集也。四、序眾集聽，於中先集眾，二辨敬聽。前中有四眾：一、菩薩，二、色天，三、欲天，四、人王。初一是同生眾，後三是異生眾。二辨敬聽者，合掌身儀不慢，至心住念不散也。

Below, the second major section, The Main Exposition, is divided into three: First, the compiler narrates the events of that time; second, from 'He addressed the bodhisattvas' onward, it clarifies directly reciting to those who are receptive; third, from 'I have already spoken' onward, it concludes by encouraging reception and upholding. The first contains four: 1. Narrating the time and place of attaining Buddhahood; 2. Narrating the characteristics of the formulated precepts; 3. Narrating the light from the mouth signifying the exposition; 4. Narrating the assembly gathering to listen and receive. In the first, 'at that time' refers to the time when this transformation body, having received the command at the place of the reward Buddha, returned here; hence it says 'at that time.' 'Śākya' means 'able,' which is the clan name. 'Muni' means 'silent,' which is the personal name. As for the 'Bodhi tree,' it is in the country of Magadha; beneath this tree is the vajra seat, upon which the thousand Buddhas of the bhadrakalpa all attain equal and perfect enlightenment; because bodhi was attained beneath this tree, it is called the Bodhi tree. Having first sat [there] and attained Buddhahood, it says 'first sitting,' and so forth. Second, narrating the formulated precepts has two parts: first, distinguishing their characteristics; second, defining the name. In the former, because these are fundamental precepts, not formulated after waiting for an offense to occur, upon first attaining Buddhahood he formulated these precepts, unlike the śrāvaka precepts; hence it says 'first formulated the bodhisattva prātimokṣa.' 'Filial' means generating a profound and utmost mind toward those of superior status, mindful of their kindness, revering, honoring, delighting in, longing for, and making offerings to them. 'Obedient' means relinquishing one's own views and obeying the teachings and commands of the venerable. Toward whom is one filial and obedient? Briefly, three objects are presented: 1. The kindness of parents in giving birth and raising; 2. The kindness of masters and the Saṅgha in instruction and guidance; 3. The kindness of the Three Jewels in saving and protecting. However, parents have two categories: 1. Present-life parents; 2. Past parents. That is, all sentient beings have all been parents who gave birth to us; now, by upholding the precepts, one thirstingly and sincerely respects and nurtures parents, causing them to cultivate good roots and arouse bodhicitta, leaving suffering and obtaining joy in this life and future lives. Furthermore, by arousing bodhicitta and upholding the bodhisattva precepts, saving all sentient beings and causing them all to attain Buddhahood, one is filial and obedient to parents of both categories. Furthermore, by fully upholding the pure bodhisattva precepts, one will attain the power of the path to save and protect all sentient beings; hence toward parents of past and present one is also filial and obedient. In addition, making offerings and being filial and obedient to the masters, the Saṅgha, and the Three Jewels is fully explained below. Furthermore, practicing according to the teachings in order to repay their kindness is being filial and obedient. 'This is the Dharma of the ultimate path' means that of the utmost path, nothing precedes this Dharma. Furthermore, because this path can reach the fruit, it is called the 'ultimate path,' meaning the path can reach it: serving as a revealing cause reaching the fruit of nirvāṇa, and serving as a generative cause reaching the fruit of bodhi. Second, defining the name: practicing this filial conduct is precisely following the teachings without violation, which is called upholding precepts; hence it says 'filial is called precept.' 'Precept' means controlling the three karmas and stopping and extinguishing all evils; hence it says 'precept is also called restraint.' Third, narrating the light from the Buddha's mouth: when the Tathāgata was about to speak the Dharma of precepts, he first emitted a great radiance from his golden mouth to awaken and make known that from this mouth would be emitted the light of the Dharma of precepts to shine into their minds; hence he manifested this sign to assemble the crowd. Fourth, narrating the assembly gathering to listen: therein, first the crowd gathers; second, the reverent listening is explained. In the former, there are four groups: 1. Bodhisattvas; 2. Rūpa gods; 3. Kāma gods; 4. Human kings. The first group consists of those of identical birth; the latter three are of different births. Second, explaining the reverent listening: joining palms with bodily deportment free of arrogance, and with the utmost mind fixing mindfulness without distraction.