菩薩戒本疏 1.72

1.72

次總結中復三：一、對人總結，二、誡令不犯，應當於中下是，三、勸學指廣。誡中復三：一、舉微況多誡，二、顯失令厭誡，三、示報令怖誡。舉微況中，「不一一犯如是微塵許」者，於一一戒中不應犯如微塵許，纔起犯心不至身口，此過輕小故喻微塵，此過雖微積成大惡故不可輕。如經偈云：「莫輕小惡以為無殃，水渧雖微漸盈大器。」「何況具足犯十戒」者，微過尚不應犯，重罪理在絕言，具足五緣成十根本，故云具足犯十戒也。顯失厭中，「不得現身發菩提心」者，謂失根本發心行也，由犯根本重障所纏，於現身中不復堪發真菩提心。「亦失國王位」等者，謂失傍招增上生也，既退勝因妙報亦失。「亦失比丘」等者，失勝類也，不復堪入二眾數，故下三眾亦隨類攝。「失十發趣」等者，失勝法也，因果勝法皆退失也。示報怖中，「一切皆失墮三惡道」者，犯十重戒一切皆招三惡果報。「二劫三劫不聞名字」者，一失人身長劫難復，慈名勝字何由得聞？小說五逆不過一劫之果，大言十重亦招多劫之報，權實理殊可不慎乎？

Next, in the general conclusion there are again three parts: first, a general conclusion addressing the persons; second, an admonition to refrain from violation, beginning from 'should be studied within them'; third, an exhortation to study pointing to the broader text.

Within the admonition there are again three parts: first, an admonition using the minute to illustrate the numerous; second, an admonition revealing loss to arouse aversion; third, an admonition indicating retribution to instill dread.

In using the minute to illustrate: 'not violate even a speck of dust's amount' means that within each single precept one should not violate even a speck of dust's amount. Merely giving rise to a mind of violation without it reaching body or speech—this fault is light and small, and thus compared to a speck of dust; though this fault is minute, when accumulated it becomes a great evil, and thus cannot be taken lightly. As the sūtra verse says:
'Do not despise a small evil, thinking it brings no calamity; / though water drops are minute, they gradually fill a great vessel.'
'How much less fully violate the ten precepts': since even minute faults should not be committed, the grave offenses are beyond words; completely possessing the five conditions constitutes the ten roots, hence it says 'fully violate the ten precepts.'

In revealing loss to arouse aversion: 'cannot in their present life generate the bodhicitta' means losing the fundamental practice of generating the mind; entangled by the grave obstacle of violating the roots, in one's present life one is no longer capable of generating the true bodhicitta. 'Also lose the rank of king' and so forth means losing the auxiliary higher rebirths; having regressed from the supreme cause, the sublime retribution is also lost. 'Also lose the rank of monk' and so forth means losing the supreme classes: one is no longer capable of being counted among the two assemblies, and the lower three assemblies are also included according to their class. 'Lose the ten dwellings' and so forth means losing the supreme dharmas; the supreme dharmas of cause and fruit are all lost in regression.

In indicating retribution to instill dread: 'lose everything and fall into the three evil destinies' means that violating the ten parājika precepts universally incurs the retribution of the three evil [destinies]. 'Not hearing the names for two or three kalpas' means that once the human body is lost, it is difficult to regain for long kalpas; how could one hear the compassionate names and supreme appellations? The Small Vehicle states that the five ānantaryas bring retribution of no more than one kalpa; the Great Vehicle states that the ten parājikas also incur retribution of many kalpas. Since the provisional and real principles differ, how could one not be cautious?