梵網經古迹記 2.101

2.101

述曰：萬行一門所謂得意，得意而行無非是故。新學菩薩觸事無知，理應遊學以成聖行。如契經言：「設滿世界火，必過要聞法，會當成佛道，廣濟生死流。」所以然者，如七十九云：「無上菩提以慧為體，慧能引發所餘一切波羅蜜多。是以於慧起邪行時，當知菩薩於彼菩提及能引法皆起邪行。」是故菩薩輕身重法。何者？頌曰：「慧於諸善行，如船檝所持，百千盲失路，由一眼得存。」問：若爾，何故《華嚴》頌曰：「譬如貧窮人，日夜數他寶，自無半錢分，多聞亦如是。」答：彼但為遮聞為究竟，不遮多聞聖慧本故。如《瑜伽》頌言：「多聞能知法，多聞能遠惡，多聞捨無義，多聞得涅槃。」言「毘尼」者，此云調伏，能止三業惡熾然故。「聽受諮問」者，《瑜伽》三十云：始修業者為證義利，先應四處安住正念，然後請問。何等四處？略攝頌曰：「不嫉無憍慢，非為顯自能，安立自他善，爾乃請法師。」《菩薩地》云：慢心、嫌心、恚心不往聽受，是染違犯。懶惰不染。無違犯者：有病無力，若知倒說及彼所說數已所聞，若護說者心，若勤修餘善。

Explanation: The single gate of the myriad practices is grasping the meaning; when one acts having grasped the meaning, there is nothing that is not right. A novice bodhisattva is ignorant when encountering affairs; in principle, he should travel to study in order to accomplish noble practice. As a sūtra says: 'Even if the world were filled with fire, one must cross through it to hear the Dharma; one will certainly achieve the Buddha path and broadly deliver the stream of birth and death.' Why is this so? As stated in chapter seventy-nine [of the Yogācārabhūmi]: 'Unexcelled bodhi has wisdom as its essence; wisdom can generate all the remaining perfections. Therefore, when one gives rise to wrong practice regarding wisdom, know that the bodhisattva gives rise to wrong practice regarding that bodhi and the dharmas capable of generating it.' Therefore, a bodhisattva treats his body lightly and values the Dharma highly. Why? A verse says: 'Wisdom in all virtuous practices / Is like being supported by a boat's oars; / A hundred thousand blind people who have lost their way / Are preserved by a single eye.' Question: If so, why does a verse in the Avataṃsaka state: 'Like a poor person / Counting another's treasures day and night / Without half a coin of his own— / So too is extensive learning.' Answer: That is only to prevent taking hearing as ultimate; it does not prohibit extensive hearing as the root of noble wisdom. As a verse in the Yogācārabhūmi says: 'Extensive hearing enables knowing the Dharma; / Extensive hearing enables distancing evil; / Extensive hearing abandons what is meaningless; / Extensive hearing attains nirvāṇa.' Regarding 'vinaya': this is translated as 'taming and subduing', because it can extinguish the blazing evil of the three karmas. Regarding 'listening, receiving, inquiring, and questioning': chapter thirty of the Yogācārabhūmi states that a beginner practitioner, to realize beneficial meaning, should first establish right mindfulness in four areas, and only then question. What are the four areas? A summary verse says: 'Without jealousy and without arrogance, / Not to display one's own ability, / Establishing the good of oneself and others— / Only then should one request a Dharma master.' The Bodhisattvabhūmi states: If one does not go to listen and receive out of a mind of arrogance, dislike, or resentment, it is a defiled violation. Laziness is not defiled. Situations of non-violation are: being sick and weak; knowing that the teaching is inverted; having already heard repeatedly what is taught; protecting the speaker's feelings; or diligently cultivating other virtues.