梵網經菩薩戒本疏 1.9

1.9

第六、所詮宗趣者，有二：先釋宗，後顯趣。問：宗之與趣何別？答：語之所表曰宗，宗之所歸曰趣。又釋宗是言下所尊，趣即標其意致。宗中亦二：先總，後別。總者，以菩薩三聚淨戒為宗，以是文中正所詮顯，所尊所崇唯此行故。別中有五：一、約受隨，二、約止作，三、約理事，四、約造修，五、約緣收。初者，創起大誓，要期三聚建志成就，納法在心，故名為受。受興於前，持心後起，順本所受，令戒光潔，故名為隨。又受是總發，萬行後生；隨是別修，順成本誓。要具此二，資成正行，故以為宗。二、止作者，謂止離諸惡，微過不沾；作修萬善，眾德圓修。要具此二，皎潔行成，故為宗也。三、理事者，謂事防三業，使惡止善行；以理御心，令惑滅，令智立。《智論》云菩薩亦持理性戒故。又前離業障，令福圓；後除滅惑障，成慧滿。此則離二障、成二嚴，方為究竟，故以為宗。四、造修者，有四：一、法，二、受，三、相，四、行。謂初、是所受戒法，二、正受相應，三、辨其戒相，四、對緣持犯。所詮雖眾，然四門綩攝，故為宗也。五、緣收者，謂諸菩薩波羅密行莫不具足三聚，所謂發三聚心、修三種行、成三迴向。菩薩萬行莫過於此，故以為宗。第二、趣者，意也，致也。謂持此三戒，增長三學，成就三賢、十聖等位，究竟令得三德、三身無礙佛果，是意趣也。謂一、律儀離過顯斷德法身，二、攝善修萬行善以成智德報身，三、以攝眾生戒成恩德化身故也。宗趣竟也。

Sixth, as for the central theme and purport of what is expressed, there are two: first, explaining the central theme; next, revealing the purport. Question: What is the distinction between theme (zong) and purport (qu)? Answer: That which is expressed by words is called the theme; that to which the theme converges is called the purport. Another explanation: The theme is what is venerated underlying the words; the purport indicates its intended direction. Within the theme, there are also two: first, general; next, specific. In general, taking the bodhisattva's three clusters of pure precepts as the theme, because they are what is directly expressed and clarified in the text, and what is venerated and exalted is solely this practice. Within the specific, there are five: first, in terms of receiving and subsequent practice; second, in terms of cessation and action; third, in terms of principle and phenomenon; fourth, in terms of undertaking and cultivation; fifth, in terms of encompassing through conditions. First, initially giving rise to the great vow, pledging the three clusters and establishing one's resolve to bring them to completion, and receiving the Dharma into one's mind is therefore called 'receiving.' Reception arises before, and the mind that upholds arises after, conforming to what was originally received to make the precepts bright and pure; thus it is called 'subsequent practice.' Furthermore, reception is the general generation [of intent], and the myriad practices arise afterward; subsequent practice is the specific cultivation that conforms to and fulfills the original vow. One must possess both to assist in accomplishing correct practice; hence they are taken as the theme. Second, cessation and action: cessation means stopping and abandoning all evils, so that not even the slightest fault clings; action means cultivating the myriad goods, fully cultivating all virtues. One must possess both for immaculate practice to be accomplished; hence they are the theme. Third, principle and phenomenon: phenomenon means guarding the three karmas, causing evil to cease and good to be practiced; using principle to govern the mind, causing delusion to be extinguished and wisdom to be established. The Dazhidulun says that bodhisattvas also uphold the inherent precepts of principle. Furthermore, the former departs from karmic hindrances and causes merit to be perfected; the latter eliminates affliction hindrances and accomplishes the fulfillment of wisdom. This departs from the two hindrances and accomplishes the two adornments, only then becoming ultimate; hence they are taken as the theme. Fourth, undertaking and cultivation: there are four: first, the Dharma; second, the reception; third, the characteristics; fourth, the practice. That is, the first is the precept-Dharma that is received; the second is corresponding to the correct reception; the third is discerning the characteristics of the precepts; the fourth is adherence and transgression in confronting conditions. Although what is expressed is manifold, they are encompassed by these four gates; hence they are taken as the theme. Fifth, encompassing through conditions: the pāramitā practices of all bodhisattvas are without exception fully endowed with the three clusters, namely, generating the mind of the three clusters, cultivating the three kinds of practice, and accomplishing the three kinds of dedication of merit. The myriad practices of a bodhisattva do not exceed this; hence it is taken as the theme. Second, the purport: this means the intent, the direction. That is, by upholding these three precepts, one increases the three trainings, accomplishes the stations of the three stages of the worthy, the ten sages, and so forth, and ultimately is caused to attain the unobstructed Buddha-fruit of the three virtues and the three bodies; this is the intent and purport. That is, first, restraining conduct departs from faults and reveals the dharmakāya of the virtue of severance; second, collecting good qualities cultivates the myriad good practices to accomplish the saṃbhogakāya of the virtue of wisdom; third, by means of the precepts of benefiting sentient beings, one accomplishes the nirmāṇakāya of the virtue of benevolence. This concludes the theme and purport.