菩薩戒本疏 1.12

1.12

又次明隨行。隨行有二：若上品人，從初受後乃至菩提，一向專精無有毀犯；若中下人，隨緣戒犯而憶本受，犯已還淨。此二皆得名隨學戒。總說雖然，於中更就三戒別顯隨相。律儀戒中隨行相者，「如經中說：成就尸羅，善能防護別解脫律儀，軌則所行皆悉圓滿，見微細罪生大怖畏，於諸學處善能受學。成就尸羅者，能護淨尸羅故，謂受持淨戒相應無缺故，名成就尸羅。善能防護別解脫律儀者，能善護持出離尸羅故，謂為求解脫別別防護所有律儀故，名別解脫律儀，由此律儀能速出離生死苦故。軌則所行皆悉圓滿者，具淨尸羅難為毀責故。軌則圓滿者，諸威儀等非聰慧人所呵責故。所行圓滿者，遠離五種諸比丘眾所不行處故。何等為五？謂倡令家、婬女家、酤酒家、王家、旃荼羅羯恥那家。見微細罪生大怖畏者，勇猛恭敬所學尸羅故。於遮罪中勇猛恭敬修學護持猶如性罪，是名見微細罪生大怖畏。於諸學處善能受學者，圓滿受學所學尸羅故。謂具足圓滿受學學處，是名於諸學所善能受學。」攝善法戒隨學相者，「謂諸菩薩於攝善法戒勤修習時，略於六心應善觀察。何等為六？一、輕蔑心；二、懈怠俱行心；三、有覆弊心；四、勤勞倦心；五、病隨行心；六、障隨行心。若諸菩薩於善法中，所有輕心、無勝解心及陵蔑心，名輕蔑心。若有懶情憍醉放逸所纏繞心，名懈怠俱行心。若貪欲等隨有一蓋，或諸煩惱及隨煩惱所纏繞心，名有覆弊心。若住勇猛增上精進，身疲心倦映弊其心，名勤勞倦心。若有諸病損惱其心，無有力能不堪修行，名病隨行心。若有喜樂談論等障隨逐其心，名障隨行心。菩薩於此六種心中應正觀察：我於如是六種心中，為有隨一現前耶？為無有耶？於前三心，菩薩一向不應生起，設已生起不應忍受，若有忍受而不棄捨，遍於一切皆名有罪。勤勞倦心現在前時，由此心故捨善方便，若為暫息身心疲惱，當於善法多修習者，當知無罪。若於一切畢竟捨離，謂：我何用精勤修習如是善法，令我現在安住此苦？若如是者，當知有罪。病隨行心現在前時，於此無有自在，不隨所欲修善加行，雖復忍受而無有罪。障隨行心現在前時，若不隨欲墮在其中，或觀此中有大義利，雖復忍受而無有罪。若隨所欲故入其中，或觀是中無有義利，或少義利而故忍受，當知有罪。如是六心前三生已而忍受者，一向有罪。病隨行心雖復忍受，一向無罪。餘之二心若生起已而忍受者，或是有罪或是無罪。」攝眾生戒隨學相者，「若諸菩薩於作有情利益戒中勤修習時，當正觀察六處支攝行，所謂自他、財衰、財盛、法衰、法盛，是名六處。言財衰者，謂衣食等未得不得、得已斷壞，與此相違當知財盛。言法衰者，謂越所學，於先未聞勝義所攝如來所說微妙法句不得聽聞。如不聽聞先所未聞，如是於先所未思惟不得思惟，有聽聞障、有思惟障，設得聞思尋復忘失。於所未證修所成善而未能證，設證還退，與此相違當知法盛。此中菩薩作自法衰，令他財盛，此不應為。如令財盛，法盛亦爾。此中義者，越學所攝，及能隨順越學所攝，或於證法退失所攝，當知法衰。又諸菩薩作自財衰，令他財盛，若此財盛，不引法衰，此則應為。若引法衰，此不應為。如令財盛，法盛亦爾。又諸菩薩作自財盛，令他財盛，此則應為。如令財盛，法盛亦爾。又諸菩薩作自法盛，令他財盛，此則應為。如令財盛，法盛亦爾。於如是事，若不修行，名為有罪。若正修行，是名無罪。」（此中律儀文鈔《對法》，餘二戒文鈔《瑜伽》七十五卷。）又七十五云：「若有於此三種所受菩薩戒中，隨有所闕，當知非護。當言不護菩薩律儀，不當言護此三種戒。由律儀戒之所攝持，令其和合。若能於此精勤修護，亦能精勤守護餘二。若有於此不能守護，亦於餘二不能守護。是故若有毀律儀，名毀一切菩薩律儀。」并隨略說戒之宗趣，其義粗爾。

Next, the practice of subsequent compliance is explained. Subsequent compliance is twofold: superior persons, from their initial reception onward until bodhi, are exclusively dedicated and have no violations; middling and inferior persons, though violating precepts according to circumstances, recollect their original reception, and having violated them, restore their purity. Both of these are called subsequent training in the precepts. Although this is a general explanation, within it, the characteristics of subsequent compliance are further clarified individually with respect to the three precepts. Regarding the characteristics of subsequent compliance within the precept of moral discipline: "As the sūtras say: 'Accomplishing śīla, skillfully guarding the prātimokṣa discipline, complete in both rule and conduct, having great dread upon seeing subtle offenses, skillfully receiving and training in all the training rules.' 'Accomplishing śīla' means being able to protect pure śīla; that is, maintaining pure discipline in correspondence and without deficiency, it is called accomplishing śīla. 'Skillfully guarding the prātimokṣa discipline' means being able to skillfully protect and maintain the śīla of renunciation; that is, individually guarding all disciplines for the sake of seeking liberation, it is called prātimokṣa discipline; because by this discipline one can swiftly escape the suffering of saṃsāra. 'Complete in both rule and conduct' means having pure śīla that is difficult to reprimand. 'Complete in rule' means that all comportments, etc., are not reproved by the wise. 'Complete in conduct' means staying far away from the five kinds of places not to be visited by bhikṣus. What are the five? Namely: the houses of courtesans, the houses of prostitutes, the houses of alcohol sellers, the royal palace, and the houses of caṇḍālas and executioners. 'Having great dread upon seeing subtle offenses' means being vigorous and reverent toward the śīla one is training in. In regard to conventional offenses, being vigorous and reverent, cultivating, learning, and protecting them just like natural offenses, is called having great dread upon seeing subtle offenses. 'Skillfully receiving and training in all the training rules' means completely receiving and training in the śīla to be trained in. That is, fully and completely receiving and training in the training rules is called skillfully receiving and training in all training rules." Regarding the characteristics of training in subsequent compliance with the precept of gathering wholesome dharmas: "When bodhisattvas diligently cultivate the precept of gathering wholesome dharmas, they should skillfully observe, briefly, six states of mind. What are the six? First, the disdainful mind; second, the mind conjoined with indolence; third, the shrouded mind; fourth, the fatigued mind; fifth, the mind accompanied by sickness; sixth, the mind accompanied by obstacles. When bodhisattvas, regarding wholesome dharmas, have any slighting mind, lack of resolute conviction, and contemptuous mind, this is called a disdainful mind. If there is a mind entangled with laziness, arrogance, intoxication, and negligence, it is called a mind conjoined with indolence. If there is a mind entangled with any hindrance such as desire, or by kleśas and upakleśas, it is called a shrouded mind. If, while abiding in vigorous and superior diligence, physical fatigue and mental weariness overpower one's mind, it is called a fatigued mind. If there are illnesses afflicting one's mind so that one lacks strength and is incapable of practice, it is called a mind accompanied by sickness. If there are obstacles such as fondness for conversation pursuing one's mind, it is called a mind accompanied by obstacles. Bodhisattvas should properly observe within these six states of mind: 'Among these six states of mind, is any one present before me, or is there none?' Regarding the first three minds, bodhisattvas must never give rise to them at all; even if already arisen, they should not tolerate them; if they tolerate them and do not discard them, in all instances this is called an offense. When a fatigued mind is present, and because of this mind one abandons wholesome skillful means: if, for the sake of temporarily resting physical and mental weariness, one will subsequently cultivate wholesome dharmas abundantly, one should know there is no offense. If one utterly and completely abandons them, thinking, 'What use is it for me to diligently cultivate such wholesome dharmas, making me abide in this suffering at present?'—if it is like this, one should know there is an offense. When the mind accompanied by sickness is present, having no mastery here and being unable to cultivate wholesome prayoga according to one's wish, even if one tolerates it, there is no offense. When the mind accompanied by obstacles is present, if one falls into it against one's desire, or observes that there is great benefit in this, even if one tolerates it, there is no offense. If one deliberately enters into it according to one's desire, or observes that there is no benefit or little benefit in it and yet deliberately tolerates it, one should know there is an offense. Among these six minds, if the former three arise and one tolerates them, it is invariably an offense. Although one tolerates the mind accompanied by sickness, it is invariably without offense. If the remaining two minds arise and one tolerates them, it is either an offense or without offense." Regarding the characteristics of training in subsequent compliance with the precept of benefiting sentient beings: "When bodhisattvas diligently cultivate the precept of benefiting sentient beings, they should properly observe the practices subsumed under six bases, namely: self and other, material decline, material flourishing, spiritual decline, and spiritual flourishing; these are called the six bases. 'Material decline' means not obtaining clothing, food, etc., that have not yet been obtained, or their disruption once obtained; the opposite of this should be known as material flourishing. 'Spiritual decline' means transgressing the training, and being unable to hear the subtle phrases of the Dharma taught by the Tathāgata subsumed under the ultimate truth that one had not heard before. Just as not hearing what was not heard before, likewise, being unable to contemplate what was not contemplated before; having obstacles to hearing and obstacles to contemplating, and even if hearing and contemplating, soon forgetting them again. Being unable to realize the wholesome states cultivated and attained that have not yet been realized, and even if realized, regressing from them; the opposite of this should be known as spiritual flourishing. Here, for a bodhisattva to cause one's own spiritual decline in order to bring about another's material flourishing: this should not be done. Just as with causing material flourishing, causing spiritual flourishing is also like this. The meaning here is: what is subsumed under transgressing the training, and what conforms to transgressing the training, or what is subsumed under regressing from realized dharmas, should be known as spiritual decline. Furthermore, for bodhisattvas to cause their own material decline in order to bring about another's material flourishing: if this material flourishing does not induce spiritual decline, this should be done. If it induces spiritual decline, this should not be done. Just as with causing material flourishing, causing spiritual flourishing is also like this. Furthermore, for bodhisattvas to cause their own material flourishing in order to bring about another's material flourishing: this should be done. Just as with causing material flourishing, causing spiritual flourishing is also like this. Furthermore, for bodhisattvas to cause their own spiritual flourishing in order to bring about another's material flourishing: this should be done. Just as with causing material flourishing, causing spiritual flourishing is also like this. Regarding such matters, if one does not practice them, it is called an offense; if one practices them properly, it is called without offense." (The passage on moral discipline here is excerpted from the Abhidharmasamuccaya; the passages on the other two precepts are excerpted from fascicle 75 of the Yogācārabhūmi.) Furthermore, fascicle 75 states: "If one is deficient in any of these three received bodhisattva precepts, one should know that one is not protecting them. One should say that one does not protect the bodhisattva discipline; one should not say that one protects these three kinds of precepts. Because the precept of moral discipline collects and holds them, causing them to be in harmony: if one can diligently cultivate and protect this, one can also diligently guard and protect the other two. If one cannot protect this, one also cannot protect the other two. Therefore, if one violates moral discipline, it is called violating all bodhisattva discipline." Together with this, the essential purport of the precepts has been briefly explained; its meaning is roughly thus.