梵網經菩薩戒本疏 6.110

6.110

八、釋文者，文中有二：初、制發大願，二、違制結犯。前中有五：一、制願孝行，二、願勝師友，三、願聞大法，四、願如說修行，五、願行堅持。初中應常發孝順，於三處孝順：一、父母是生育恩，二、師僧訓導恩，三、三寶是福田恩。皆是重恩，故成孝順之境也。二、「常願」下明制願好師友，於中亦有三類：一、好師者，教以菩薩所修正行。二、好同學者，同師同行。三、善友知識者，未必同師，但同行相資。此並是成行勝緣，故願得之。三、「常教」下願聞大法，謂所以願上勝人，希望教我大乘經律。此總句，「十發趣」等是別句，謂是菩薩趣佛果之路，即三賢十聖之位，是所行之要，故願聞解。四、「使我」下願依解起行，謂即得解已，願一一如說修行。《華嚴》中菩薩求法已即作是念：「如說行者乃得聖法，不可但以口言而得清淨。」《涅槃經》四親近中亦如說行為終也。五、「堅持」下明願行堅持，謂堅持戒願念念相續故也。二、「若一切」下不願結犯，可知。

Eighth, regarding the explanation of the text: the text has two parts: first, prescribing the making of great vows; second, adjudicating the offense for violating the prescription. In the first part, there are five: first, prescribing vows of filial practice; second, vowing for superior teachers and companions; third, vowing to hear the Great Dharma; fourth, vowing to cultivate as spoken; fifth, vowing to firmly uphold the practice. In the first, one should constantly arouse filial compliance; filial compliance in three aspects: first, parents are the kindness of giving birth and raising; second, teachers and monks are the kindness of instruction and guidance; third, the Three Jewels are the kindness of the field of merit. All are profound kindnesses, hence they constitute objects of filial compliance. Second, from 'constantly vow' downward clarifies prescribing vowing for good teachers and companions, among which there are also three types: first, good teachers, who instruct in the correct practice cultivated by bodhisattvas; second, good fellow students, who share the same teacher and practice together; third, good friends and companions (kalyāṇamitra), who do not necessarily have the same teacher, but mutually support one another in the same practice. These are all superior conditions for accomplishing practice, hence one vows to obtain them. Third, from 'constantly teach' downward is vowing to hear the Great Dharma, meaning the reason for vowing for superior people above is the hope that they teach me the Mahāyāna sūtras and vinaya. This is the general phrase; 'ten directional aspirations' and so forth are the specific phrases, meaning they are the paths by which a bodhisattva proceeds toward the Buddha fruit, namely the ranks of the three sages and ten worthies, which are the essentials of what is practiced; hence one vows to hear and understand them. Fourth, from 'causing me' downward is vowing to initiate practice based on understanding, meaning having already attained understanding, one vows to cultivate one by one as spoken. In the Avataṃsaka Sūtra, having sought the Dharma, the bodhisattva then thinks: 'Only those who practice as spoken attain the noble Dharma; one cannot attain purity merely through spoken words.' In the four close associations of the Nirvāṇa Sūtra, practicing as spoken is also the conclusion. Fifth, from 'firmly uphold' downward clarifies vowing that practice is firmly upheld, meaning firmly upholding the vows of precepts continuously from thought to thought. Second, from 'if all' downward is adjudicating the offense for not making vows, which may be understood.