菩薩戒本疏 2.2

2.2

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.