梵網經菩薩戒本疏 6.119

6.119

八、釋文者，文中亦二：先、制立十誓，後、故違結犯。前中亦二：先、總標顯意，謂先發十願已方能解堅持佛戒。二、「作是願」下別，於中有十三種：前十二大誓自護戒，後一大願他成佛。前中於婬戒立十二大誓，餘戒皆準之。於中初一對所犯戒立火坑刀山誓。言「寧以此身」等者，挍量表志立誓言，謂火坑刀山但害一身，女色不爾害多少身。又人中刀火苦害非重，惡道火等苦實難量。又此苦一時、彼苦多劫。又世火燒後或生天上，破戒火燒命終入惡道。以此挍量，是故寧入火等而不犯戒。下十一望破前婬戒受信施等立大誓願，謂初六信施四事等，後五上妙五塵等。二、對信施衣立熱鐵纏身誓。為三義故立此諸誓：一、如此信施是淨戒人受，今若犯戒則為盜受。二、諸施主等信佛語故，捨妻子糧為福施之，今毀禁受之則欺誑，既誤施主蕩累如來。三、如來大慈分毫相功德，與遺法弟子得四事，何容飡佛福而毀佛戒？經云：破戒之人無一渧水分。鬼罵言「大賊！」是故寧受熱鐵等，不破戒受施也。三、對信施食立鐵丸猛火誓。四、對信施床立臥熱鐵地誓。五、對信施藥立三百鉾刺誓。六、對信施房舍立投熱鐵地誓。七、對信施恭敬立鐵鎚碎身誓。八、對視好色立熱鐵挑目誓。九、對聽好聲立千錐劖耳誓，謂劖於遍身鋒皆至耳，故云遍身刺耳也。十、對嗅諸香立千刃割鼻誓。十一、對食味立千刃斷舌誓。十二、對好軍立利斧斬身誓。此上五塵皆非犯戒應故對立誓。十三、常願眾生在己先成佛。二、「若不發」下，明故違結犯，可知。

Eighth, regarding the explanation of the text: the text also has two parts: first, prescribing the establishment of the ten vows; second, adjudicating the offense for intentional violation. In the first, there are also two: first, a general indication revealing the intent, meaning that only after first arousing the ten vows can one understand and firmly uphold the Buddha's precepts. Second, from 'making such vows' downward is the specific treatment, in which there are thirteen types: the first twelve great vows protect the precepts for oneself; the last great vow is for others to achieve Buddhahood. In the first, twelve great vows are established facing the precept against unchastity; the remaining precepts are all understood by analogy. Among them, the first one establishes the vow of the fire pit and the mountain of knives facing the precept being violated. As for the words 'rather with this body' and so forth, it is an oath established by comparison to demonstrate one's resolve, meaning that a fire pit and a mountain of knives harm only one body, but female sensual desire is not so: it harms how many bodies! Furthermore, the suffering of knives and fire among humans is not heavy; the suffering of fire and the like in the evil destinies is truly difficult to measure. Furthermore, this suffering is for a moment, while that suffering lasts for many kalpas. Furthermore, after being burned by worldly fire, one may be born in the heavens, but when burned by the fire of breaking precepts, at the end of life one enters the evil destinies. By making this comparison, one would rather enter fire and so on than break the precepts. The next eleven establish great vows facing the acceptance of offerings of faith and so forth after breaking the preceding precept against unchastity: the first six are offerings of faith in the four requisites and so forth; the last five are superior and wondrous five dusts [of sense objects] and so forth. Second, facing offerings of faith in clothing, the vow of being wrapped around the body with hot iron is established. These vows are established for three reasons: first, such offerings of faith are accepted by people of pure precepts; if one breaks the precepts now, it constitutes theft in receiving them. Second, because donors have faith in the Buddha's words, they renounce wives, children, and provisions to give them for merit; if one receives them while violating the prohibitions, one deceives them, leading the donors astray and burdening the Tathāgata. Third, the Tathāgata in great compassion shared the merit of his ūrṇā-hair mark so that disciples who remain in the Dharma could obtain the four requisites; how can one consume the Buddha's merit while breaking the Buddha's precepts? A sūtra states: 'A person who breaks precepts does not have a share in a single drop of water.' Ghosts curse them, saying: 'Great thief!' Therefore, one would rather endure hot iron and so on than break precepts and accept offerings. Third, facing offerings of faith in food, the vow of iron balls and fierce fire is established. Fourth, facing offerings of faith in bedding, the vow of lying on hot iron ground is established. Fifth, facing offerings of faith in medicine, the vow of being pierced by three hundred spears is established. Sixth, facing offerings of faith in chambers and rooms, the vow of throwing oneself onto hot iron ground is established. Seventh, facing offerings of faith in reverence, the vow of crushing the body with an iron hammer is established. Eighth, facing looking at alluring forms, the vow of gouging the eyes with hot iron is established. Ninth, facing listening to pleasant sounds, the vow of piercing the ears with a thousand awls is established, meaning piercing throughout the entire body with the tips all reaching the ears, hence called 'piercing the ears throughout the body.' Tenth, facing smelling fragrances, the vow of severing the nose with a thousand blades is established. Eleventh, facing tasting flavors, the vow of cutting off the tongue with a thousand blades is established. Twelfth, facing fine armies, the vow of cutting the body with a sharp axe is established. The above five dusts are not what one breaking precepts ought to accept, hence vows are established facing them. Thirteenth, constantly vowing that sentient beings achieve Buddhahood before oneself. Second, from 'if one does not make' downward clarifies adjudicating the offense for intentional violation, which may be understood.