梵網經菩薩戒本疏 4.55

4.55

第八、釋文者，有三句：初、明受得戒；二、「既得」下示行勸持，亦是前為受戒此為隨行；三、「若不爾」下故違結犯。初中二：先明應受戒位，略舉三位：一、國王，是粟散等；二、論王，金銀銅鐵三百官，通諸文武等。此三貴位於諸眾生皆能損益，若不受戒幽靈不護，何以統御群生？故言應先受菩薩戒。二、「一切」下明受戒利益，上順聖意諸佛歡喜，下協群靈得鬼守護，令其身無災厄職位為長存。第二、示行令持中亦二：初、順顯應行，二、「而菩薩」下違失顯非。前中三：初、起重心，二、見尊人，三、設敬儀。初中有二心，謂報恩、敬養。仰從尊命為「孝順」。「恭敬」有三：一、給侍，二、迎送，三、禮拜。然此二心亦是菩薩常所行行也。二、尊人，略是六種人：一、上座，是眾中上首。二、和上，亦鄔波陀耶，此云親教師也。然有三種：一、十戒和上；二、具戒和上；三、菩薩戒和上，即諸佛是也。今此約前二說。三、阿闍梨者，此云軌範之師，謂教授法則，故名也。然有六種：一、十戒阿闍梨；二、大戒羯磨；三、威儀教授；四、受業；五、依止；六、授菩薩戒。四、大同學者，謂同於一師，學菩薩藏年夏先己之類也。五、同見，六、同行，謂同見大乘菩薩藏法，同行菩薩所行行等。初即同解，後即同行。此二通同師、不同師，但同此業，俱是所重。又釋：亦通小乘解行之人，悉是所重，以亦同是佛法內故。三、設敬儀中有三：若病應起，若無力應承迎，若健時應禮拜。又釋：初起，次迎，後禮。二、「而菩薩」下，違失顯非中二：初、舉失。謂「憍」、「慢」翻前恭敬心也，「癡」翻孝順心。於師不孝，於長不敬，或前二通。又於上不敬曰憍，於等自大名慢，具作前二名癡，此是違行之心。「不起來迎」等者，是違行之相。「一一」有二種：一、於前六位一一人所各不如法供等，二、於彼人所設一一供事各不如法等。俱供養有三種：一、恭敬供養，謂迎禮等。二、事供養，謂香華等。三、行供養，謂如說修行等。於此三種並皆須具。下顯敬儀中，若設貧窮無財供者，終無開許，故今戒「自賣身」，此通在家及出家位。「賣國城」，約王位，所統名國，所據曰城。「賣男女」者，是本誓願之男女，故賣時無失。又是菩薩重人重行，情至深故破此恩愛，終非同願男女，亦破情向法也。此二位約在家人。「七寶」，約輪王位，有二義：一是金輪等七：一、輪，二、玉女，三、馬寶，四、馬寶，五、珠寶，六、主兵臣寶，七、主藏臣寶。菩薩皆悉布施，非是所賣。二、約餘七寶：一、金，二、銀，三、瑠璃，四、頗梨，五、赤珠，六、車渠，七、馬瑙。「百物」是通一切諸所有等。此中七寶百物有二義：一、是所賣，同上男女；二、是供具，謂以此等供彼所須，故云「而供給之」。第三、「若不爾」下，故違結犯，謂違前敬儀，是故結犯，可知之。

Eighth, explaining the text consists of three clauses: first, clarifying receiving and obtaining the precepts; second, from 'having already obtained' onward, showing practice and encouraging maintenance, which also means that the former is receiving the precepts and this is accompanying practice; third, from 'if one does not do so' onward, intentionally violating them and adjudicating the offense. The first has two parts: first, clarifying the stations that ought to receive the precepts, briefly citing three stations: first, state kings, which are the 'millet-scattered' [minor kings] and the like; second, wheel-turning kings, the golden, silver, copper, and iron, together with the hundred civil and military officials, and the like. These three noble stations can both harm and benefit all sentient beings; if they do not receive the precepts, unseen spirits will not protect them, and how could they govern the multitudes of beings? Therefore it says that they should first receive the bodhisattva precepts. Second, from 'all' onward clarifies the benefits of receiving the precepts: above, it accords with the holy intent and all Buddhas rejoice; below, it harmonizes with the multitude of spirits and obtains the guardianship of ghosts, causing their persons to be without disasters and adversities, and their official positions to endure long. Second, within showing practice and commanding maintenance, there are also two parts: first, straightforwardly showing what ought to be practiced; second, from 'yet a bodhisattva' onward, showing faults to reveal wrongdoing. The former has three parts: first, giving rise to a mind of veneration; second, seeing revered persons; third, establishing rituals of respect. The first has two minds: namely, repaying kindness, and respectful support. Respectfully complying with a revered one's command is 'filial compliance.' 'Veneration' has three aspects: first, waiting upon; second, welcoming and sending off; third, prostrating. However, these two minds are also the practices that bodhisattvas constantly perform. Second, revered persons are briefly six kinds of persons: first, elders (theras), the foremost in the saṅgha; second, upādhyāyas, also transliterated as wupatuoye, rendered here as 'personal preceptor' (qin jiaoshi). Yet there are three kinds: first, the upādhyāya of the ten precepts; second, the upādhyāya of the complete precepts; third, the upādhyāya of the bodhisattva precepts, who are namely the Buddhas. Here it is spoken regarding the former two. Third, the ācāryas, rendered here as 'teachers of deportment' (guifan zhi shi), meaning those who teach rules and methods, hence the name. Yet there are six kinds: first, the ācārya of the ten precepts; second, the karmakāraka of the great precepts; third, the deportment instructor; fourth, the recitation instructor; fifth, the reliance instructor; sixth, the one who confers the bodhisattva precepts. Fourth, senior fellow students, referring to those who study the bodhisattva piṭaka under the same master and are senior to oneself in rains-retreats and years. Fifth, those of shared views, and sixth, those of shared practice, referring to sharing the same view of the Mahāyāna bodhisattva piṭaka Dharma, and sharing the same practices that bodhisattvas perform, and the like. The former is shared understanding, and the latter is shared practice. These two apply whether under the same master or not; as long as they share this karma, all are to be revered. Another explanation: it also applies to persons of Hīnayāna understanding and practice; all are to be revered, because they too are within the Buddha-Dharma. Third, within establishing rituals of respect, there are three: if sick, one should rise; if weak, one should receive and welcome; if in good health, one should prostrate. Another explanation: first rise, next welcome, and finally prostrate. Second, from 'yet a bodhisattva' onward, showing faults to reveal wrongdoing has two parts: first, citing the faults. 'Arrogance' (jiao) and 'pride' (man) invert the previous mind of veneration; 'folly' (chi) inverts the mind of filial compliance. To be unfilial toward one's master, and disrespectful toward one's seniors; or the former two apply broadly. Furthermore, disrespect toward superiors is called arrogance; self-importance among equals is called pride; performing both is called folly—these are minds that violate practice. 'Not rising to welcome' and the like are marks of violating practice. 'One by one' has two meanings: first, in the presence of each of the previous six kinds of persons, one fails to make offerings in accordance with Dharma; second, regarding each offering made to that person, none accords with Dharma. Together, offerings are of three kinds: first, offerings of veneration, meaning welcoming, bowing, and the like; second, material offerings, meaning incense, flowers, and the like; third, practice offerings, meaning practicing as taught, and the like. All three of these must be complete. Below, within revealing the rituals of respect, if one is impoverished and has no wealth to offer, there is never any allowance. Hence this precept states 'selling one's own body'; this applies to both the lay and monastic stations. 'Selling kingdom and cities' concerns the royal station: what is ruled is called a kingdom, what is held is called a city. 'Selling sons and daughters' refers to sons and daughters of original vows, so there is no fault when selling them. Furthermore, because a bodhisattva reveres persons and reveres practice, with feeling reaching so deep, one breaks this affection; they are by no means sons and daughters not bound by a common vow, and one also breaks affection to turn toward the Dharma. These two stations concern laypeople. 'Seven jewels' concerns the wheel-turning king's station, having two meanings: first, the seven jewels of the golden wheel[-turner] and the like: 1. the wheel, 2. the jade woman, 3. the horse treasure, 4. [the elephant treasure], 5. the pearl treasure, 6. the minister of arms treasure, 7. the minister of treasury treasure. The bodhisattva gives all of these away; they are not what is sold. Second, regarding the other seven jewels: 1. gold, 2. silver, 3. lapis lazuli, 4. crystal, 5. red pearls, 6. giant clam, 7. agate. 'The hundred things' broadly refers to all possessions and the like. Here 'seven jewels and hundred things' has two meanings: first, they are what is sold, same as the sons and daughters above; second, they are articles of offering, meaning using these to provide for what is needed; hence it says 'and provide for them'. Third, from 'if one does not do so' onward, intentionally violating them and adjudicating the offense means violating the previous rituals of respect, and therefore an offense is adjudicated, as can be understood.