梵網經菩薩戒本疏 1.4

1.4

First, as for the causes for the arising of the teaching, why are these bodhisattva precepts expounded? Briefly, on account of ten causes: namely, because the Dharma is naturally so; to reveal original practice; to gather those of great capacity; to confer the life of the Dharma; because of the bestowal of the superior Dharma; to bring practices to completion; to attain the various ranks; to eradicate heavy hindrances; to reveal the true nature; and to attain the supreme fruit. First, 'because the Dharma is naturally so' means: these three clusters of pure bodhisattva precepts are the direct path to the bodhimaṇḍa and the perfect cause of the seed of enlightenment; therefore, when all Buddhas appear in the world to benefit and gladden sentient beings, they all rely on the ancient Dharma. It is the natural law of things that at the beginning they lay down the bodhisattva prātimokṣa as the essential foundation, just as the king's highway is by nature the constant rule; hence it must be spoken. Therefore, it is stated below: 'Each seated beneath a bodhi tree, reciting our fundamental teacher's precepts.' It also states: 'These are what Rocana recited; I also recite them thus.' In explanation: since they are the fundamental teacher's precepts, and it merely says 'recite' rather than 'speak,' this clarifies that this is the original Dharma and not newly instituted. It also states: 'All Buddhas of the three periods of time have spoken, do speak, and will speak them'; thus we know they speak them in common. Second, 'to reveal original practice' means: all Buddhas of the three periods of time in the past equally practiced these precepts and attained supreme right enlightenment; therefore, upon attaining the Way, they first reveal this essential so that all bodhisattvas may cultivate and train in it. A later passage states: 'The fundamental source of all Buddhas, the root of those who practice the bodhisattva path.' It also states: 'All bodhisattvas have trained, do train, and will train in them.' In explanation: if these precept teachings did not exist, not a single bodhisattva could attain the Buddha-way. Third, 'to gather those of great mind' means: when the Tathāgata appears in the world, if he did not reveal this bodhisattva vinaya, sentient beings who have newly aroused the great bodhicitta would not yet know what should be done and what should not be done, and would advance without anything to rely upon. Therefore, he necessarily had to establish the bodhisattva śikṣāpadas to make them know how to advance in cultivation. The Dazhidulun, fascicle fifteen, states: 'It is like wanting to walk without feet, wanting to fly without wings, or seeking to cross [a river] without a boat—this is impossible. Seeking good fruits without precepts is likewise. If a person abandons these precepts, even if he dwells in the mountains practicing austerities, eating fruits, and taking medicines, he is no different from birds and beasts.' Fourth, 'to confer the life of the Dharma' means: if sentient beings do not possess these precepts, the life of the Dharma is not established, and they are no different from non-sentient things, animals, and the like. The second fascicle of the Yingluo jing states: 'Buddha's disciples! If all sentient beings of the past, future, and present do not receive the bodhisattva precepts, they are not called sentient beings. Those with consciousness are no different from animals and are not called human beings. They shall be separated from the ocean of the Three Jewels, being neither bodhisattvas, nor men, nor women,' and so forth. Fifth, 'superior benefits' means: by causing the supreme bodhisattva precepts to shower upon sentient beings, they are certain to achieve right enlightenment. The Yingluo jing states: 'Furthermore, if a Dharma master is able to teach and transform one person within all lands to leave the household and receive the bodhisattva precepts, the merit of this Dharma master exceeds that of constructing eighty-four thousand stupas; how much more so for two persons, three persons, or even hundreds of thousands—the fruit of such merit is immeasurable.' Sixth, 'to bring all practices to completion' means: all of the boundless great practices of all bodhisattvas take the pure precepts as their root. The Dazhidulun, fascicle fifteen, states: 'It is like the great earth: all of the myriad things and varieties of forms depend on the earth and abide therein. Precepts are also like this: precepts are the abiding place of all wholesome dharmas.' Also, the Avataṃsaka Sūtra states: 'Just as when building palaces, one lays the foundation to make it firm, so it is with giving and precepts: they are the root of the bodhisattva's manifold practices.' Below, this sūtra states: 'All bodhisattvas have trained, do train, and will train in them.' Seventh, 'to attain the various ranks' means: by virtue of fulfilling the bodhisattva precepts, the practices of faith can be accomplished, and only then can one enter the ranks of the ten abodes and so forth. The Yingluo jing states: 'Those who first arouse the mind, leave the household, and wish to inherit the bodhisattva rank should first receive the precepts of the correct Dharma. Precepts are the root of the treasury of merit for all practices, directly proceeding toward the path of the fruit of buddhahood.' Question: The ranks are accomplished through wisdom; why do you speak of precepts? Answer: The precepts possess the three clusters; since the precepts collecting good qualities fully contain great wisdom, in principle there is no contradiction. In the text below, the ten directional aspirations, the ten nourishments, and so forth are all accomplished due to this. Another question: How is it known that these bodhisattva precepts are mostly the precepts practiced by bodhisattvas prior to the stages? Answer: The second fascicle of the Yingluo jing states: 'I am now beneath this tree, expounding for 1.4 billion people the teaching of the initial reception of precepts for bodhisattvas of faith and thought prior to the stages. Buddha's disciples! When these bodhisattvas of faith and thought practice the teaching of the ten precepts for ten thousand kalpas, they shall enter the mind of the ten abodes.' This is what it means. Eighth, 'to eradicate heavy hindrances': heavy hindrances are of two kinds, namely affliction and karma. Now, since one fully guards the three karmas, in the precepts of restraining conduct there is no evil that is not halted, and the seeds of affliction and karma are eradicated. Therefore, the second fascicle of the Yingluo jing states: 'Having received the ten inexhaustible precepts, the recipient crosses beyond the four māras, transcends the sufferings of the three realms, and does not lose these precepts from life to life, always accompanying the practitioner until attaining buddhahood.' Ninth, 'to reveal the true nature' means: by possessing these pure bodhisattva precepts, hindrances are eradicated, practice is accomplished, and nature is fundamentally purified. Below it states: 'The Buddha-nature is ever-abiding, and the precept Dharma circulates.' Tenth, 'to attain the supreme fruit' means: when these pure precepts reach the culmination of their causal stage, one is certain to obtain the perfectly luminous, supreme fruit of the Tathāgata. Thus the Avataṃsaka Sūtra states: 'Precepts are the root of unexcelled bodhi; one should fully uphold the pure precepts.' Below, this sūtra states: 'Bodhisattva assemblies numerous as dust motes attain right enlightenment through this.' This is what it means.