菩薩戒本疏 2.2

2.2

釋輕戒中，大分亦三：一、結起總摽，二、次第別釋，三、說竟總結。就別釋中，四十八輕隨文所結，凡為五段，段末皆指餘文，應有廣說。此五段中，隨文剋取，皆通三聚，段段皆說離惡、攝善、益生義故。從宗多論，前十重戒判為律儀，後四十八分為餘二。《經》說：「攝律儀戒，所謂十波羅夷；攝善法戒，所謂八萬四千法門；攝眾生戒，所謂慈、悲、喜、捨，化及一切眾生，眾生皆得安樂。」又四十八中，前三十戒多為攝善，後十八戒多為利生也。《地持》四十四輕戒中，前三十三亦為攝善，後十一戒為利生故。彼此戒相雖有出沒，舉宗判相亦相似故。又《經》制教本，《論》判義條，故《經》與《論》不得相異。《論》辨戒度九種相中，第二、一切戒，謂「在家分戒及出家分戒，是名一切戒。又即依此二分淨戒，略說三種：一、律儀戒；二、攝善法戒；三、饒益有情戒。律儀戒者，謂諸菩薩所受七眾別解脫律儀，即是苾芻戒、至近事女戒。如是七種，依止在家、出家二分，如應當知，是名菩薩律儀戒。攝善法戒者，謂諸菩薩受律儀戒後，所有一切為大菩提，由身語意積集諸善，總說名為攝善法戒。此復云何？謂諸菩薩依戒住戒，於聞於思於修止觀，於樂獨處精勤修學，如是時時於諸尊長，精勤修習合掌起迎問訊禮拜恭敬之業，即於尊長勤修敬事，於疾病者悲愍慇重瞻侍供給，於諸妙說施以善哉，於有功德補特伽羅真誠讚美，於十方界一切有情一切福業，以勝意樂起淨信心發言隨喜，於他所作一切違犯思釋安忍，以身語意已作未作一切善根，迴向無上正等菩提，時時發起種種正願，以一切種上妙供具供佛法僧，於諸善品恒常勇猛精進修習，於身語意住不放逸，於諸學處正念正知正行防守，密護根門於食知量，初夜後夜常修覺寤，親近善士依止善友，於自愆犯審諦了知深見過失，既審了知深見過已，其未犯者專意護持，其已犯者於佛菩薩同法者所，至心發露如法悔除。如是等類所有引攝護持增長諸善法戒，是名菩薩攝善法戒。云何菩薩饒益有情戒？當知此或略有十一相。何等十一？謂諸菩薩於諸有情能引義利，彼彼事業與作助伴；於諸有情隨所生起疾病等苦、瞻侍病等，亦作助伴。又諸菩薩依世、出世種種義利，能為有情說諸要法，先方便說、先如理說，後令護得彼彼義利。又諸菩薩於先有恩諸有情所，善守知恩，隨其所應現前酬報。又諸菩薩於墮種種師子、虎、狼、鬼魅、王、賊、水、火等畏諸有情類，皆能救護，令離如是諸怖畏處。又諸菩薩於諸喪失財寶、親屬諸有情類，善為開解，令離愁憂。又諸菩薩於有匱乏資生眾具諸有情類，施與一切資生眾具。又諸菩薩隨順道理，正與依止，如法御眾。又諸菩薩，隨順世間事務言說，呼召去來，談論慶慰，隨時往起，從他受取飲食等事。以要言之，遠離一切能引無義違意現行，於所餘事，心皆隨轉。又諸菩薩，若隱若露，顯示所有真實功德，令諸有情，歡喜進學。又諸菩薩，於有過者，內懷親昵，利益安樂，增上意樂，調伏訶責，治罰驅擯，為欲令其出不善處，安立善處。又諸菩薩，以神通力，方便示現那落迦等諸趣等相，令諸有情，厭離不善，方便引令入佛聖教，歡喜信樂，生希有心，勤修正行。」今案：四十八輕戒中，與《論》所說，文互出沒，開合不同，次第前後，亦有不同。《經》制教本，隨事別立，《論》辨義條，從類總說，開合立意，義須斟酌。

In explaining the minor precepts, there are also three general divisions: first, the concluding introduction that states the general outline; second, the specific explanation in sequential order; third, the concluding summary after the exposition. Within the specific explanation, the forty-eight minor [precepts] are concluded according to the text into five sections altogether, and at the end of each section, reference is made to the remaining text, indicating that there should be an extensive exposition. Within these five sections, when precisely taken according to the text, all pertain to the three collections [of pure precepts], because section by section they all explain the meanings of abandoning evil, embracing good, and benefiting sentient beings. Discussing in terms of the general tenor, the former ten parājika precepts are judged to be the discipline (saṃvara), while the latter forty-eight are divided into the other two. The sūtra states: 'The precept of embracing the discipline refers to the ten parājikas; the precept of embracing wholesome qualities refers to the eighty-four thousand Dharma-gates; the precept of embracing sentient beings refers to benevolence, compassion, sympathetic joy, and equanimity, transforming and reaching all sentient beings so that sentient beings all attain peace and joy.' Furthermore, among the forty-eight, the first thirty precepts mostly pertain to embracing good, and the latter eighteen precepts mostly pertain to benefiting sentient beings. Among the forty-four minor precepts of the Bodhisattvabhūmi-dhāraṇī, the first thirty-three also pertain to embracing good, and the latter eleven precepts pertain to benefiting sentient beings. Although the aspects of the precepts in both texts differ in their appearance and absence, their characteristics when judged by citing the general tenor are also similar. Furthermore, the sūtra establishes the fundamental teachings, while the treatise determines the specific doctrines; therefore, the sūtra and the treatise cannot contradict each other. In the treatise's analysis of the nine kinds of aspects of the perfection of morality, the second, 'all morality,' is stated as: 'Morality of the householder portion and morality of the renunciant portion—these are called all morality. Furthermore, relying on these two portions of pure morality, three kinds are briefly stated: first, the morality of discipline; second, the morality of embracing wholesome qualities; third, the morality of benefiting sentient beings. As for the morality of discipline, it refers to the prātimokṣa disciplines of the seven assemblies received by bodhisattvas, which are the bhikṣu precepts up to the upāsikā precepts. Such seven kinds, relying on the two portions of householders and renunciants, should be known accordingly; this is called the bodhisattva's morality of discipline. As for the morality of embracing wholesome qualities, it refers to all wholesome deeds accumulated by bodhisattvas through body, speech, and mind for the sake of great bodhi after receiving the morality of discipline, which are collectively called the morality of embracing wholesome qualities. What is this again? It means that bodhisattvas, relying on precepts and abiding in precepts, diligently study and practice listening, reflecting, cultivating calm (śamatha) and insight (vipaśyanā), and delighting in solitude; likewise, constantly toward venerable elders, they diligently cultivate the acts of joining palms, rising to greet, inquiring, prostrating, and respecting; that is, diligently cultivating respectful service toward venerable elders; with compassion and earnest care attending to, waiting upon, and supplying the sick; expressing approval with "excellent!" for subtle explanations; sincerely praising pudgalas endowed with virtue; toward all sentient beings in the worlds of the ten directions and all their meritorious karma, with superior aspiration and pure faith giving voice to rejoice [in them]; patiently enduring and forgiving all transgressions committed by others; dedicating all wholesome roots already done or not yet done through body, speech, and mind toward unexcelled, perfect bodhi; constantly giving rise to various right vows; making offerings to the Buddha, Dharma, and Saṅgha with all kinds of supreme, exquisite requisites; constantly, vigorously, and energetically cultivating wholesome qualities; abiding in non-heedlessness through body, speech, and mind; guarding with correct mindfulness, clear comprehension, and correct practice regarding all śikṣāpadas; strictly guarding the sense doors, knowing moderation in food, constantly practicing wakefulness in the first and last watches of the night; associating with virtuous persons, relying on good spiritual friends; thoroughly and clearly knowing their own faults and deeply seeing their errors; having thoroughly known and deeply seen their errors, as for those not yet committed, single-mindedly guarding and upholding them; as for those already committed, before Buddhas, bodhisattvas, or fellow practitioners, disclosing them with the utmost sincerity and repenting of them according to the Dharma. All such precepts of embracing, upholding, and increasing wholesome qualities are called the bodhisattva's morality of embracing wholesome qualities. What is the bodhisattva's morality of benefiting sentient beings? It should be known that this briefly has eleven aspects. What are the eleven? Namely, that bodhisattvas act as companions to sentient beings in their respective undertakings that can lead to benefit and profit; toward the suffering of illnesses and the like that arise in sentient beings, they also act as companions in attending to their illnesses and the like. Furthermore, bodhisattvas, relying on various mundane and supramundane benefits, are able to explain essential dharmas to sentient beings, first speaking with skillful means, first speaking in accordance with the truth, and subsequently causing them to attain and preserve those respective benefits. Furthermore, bodhisattvas, toward sentient beings who have previously shown kindness, well remember and acknowledge their kindness, repaying them in person as appropriate. Furthermore, bodhisattvas are able to rescue and protect all sentient beings who have fallen into various fears of lions, tigers, wolves, demons, kings, thieves, water, fire, and the like, causing them to be freed from such places of terror. Furthermore, bodhisattvas provide skilled explanations to sentient beings who have lost wealth and relatives, causing them to be freed from sorrow and distress. Furthermore, bodhisattvas give all requisites of livelihood to sentient beings who lack the requisites of livelihood. Furthermore, bodhisattvas, in accordance with reason, properly provide reliance and guide the community according to the Dharma. Furthermore, bodhisattvas, in accordance with worldly affairs and speech, summon and go and come, converse and congratulate and comfort, visit and rise at appropriate times, and receive food and drink and the like from others. In brief, they distance themselves from all current activities that could lead to meaningless displeasure, and in all remaining matters, their minds follow along. Furthermore, bodhisattvas, whether covertly or overtly, display their real virtues, causing sentient beings to joyfully advance in study. Furthermore, bodhisattvas, toward those with faults, inwardly harboring affection, the intention to benefit and bring peace and joy, and superior aspiration, tame and scold them, punish and expel them, wishing to cause them to leave unwholesome states and establish them in wholesome states. Furthermore, bodhisattvas, by the power of supernormal faculties, skillfully display the characteristics of the destinies such as the hells (naraka), causing sentient beings to feel revulsion toward the unwholesome, skillfully leading them into the Buddha's holy teachings, causing them to rejoice with faith and delight, generate a mind of seeing the rare, and diligently cultivate correct practice.' I observe: among the forty-eight minor precepts, when compared with what the treatise says, the text mutually appears and disappears, with different divisions and combinations, and the order of precedence also differs. The sūtra establishes the fundamental teachings, setting them up separately according to specific matters; the treatise analyzes the doctrinal categories, speaking of them collectively according to kinds. The intent in dividing and combining needs to be weighed and considered.