梵網經菩薩戒本疏 6.201

6.201

八、釋文者，有四：一、制化人類，於中「大悲」是能化之心也，「城邑」等是化處，「一切眾生」是所化，「唱言」等是化方便，「受三歸」等化所得益。此有二義：一、受戒，先受三歸，後說十戒相。二、有二種受戒：一、受菩薩三歸戒，二、受十戒。二、「若見」下明化畜生類，謂彼無領解，故以此言警覺成自熏修，則與彼遠作勝因。如昔有牛塔前食草，舉頭見塔後便得度等。三、「而菩薩」下立制定位，謂要化眾生令發大心方是菩薩，故云也。四、「若不」下違制結犯，可知。

Eighth, explaining the text: there are four [parts]: 1. prescribing the transformation of humans: therein, 'great compassion' is the mind that is able to transform; 'cities and towns' and so forth are the places of transformation; 'all sentient beings' are those to be transformed; 'chanting words' and so forth are the skillful means of transformation; 'receiving the three refuges' and so forth are the benefits attained through transformation. Here there are two meanings: first, in receiving the precepts, one first receives the three refuges and afterwards the characteristics of the ten precepts are explained; second, there are two kinds of precept reception: receiving the bodhisattva three refuges precepts, and receiving the ten precepts. 2. From 'if one sees' downward, it clarifies the transformation of the animal realm: this means that because they lack comprehension, one uses these words to alert them so as to form one's own habituation and cultivation, thereby creating a distant, superior cause for them. For example, in the past an ox was grazing before a stūpa, raised its head, saw the stūpa, and was subsequently liberated, and so forth. 3. From 'yet a bodhisattva' downward, it establishes the prescription and defines the status, meaning that only when one transforms sentient beings and causes them to generate the great mind is one a bodhisattva, hence it says this. 4. From 'if one does not' downward, violating the prescription and adjudicating the offense can be known.