梵網經古迹記 2.188

2.188

述曰：大菩提心，萬行之本；菩薩淨戒，三德之原。故制堅持，不應暫失。言「行住坐臥」者，勸勢相接。如《華嚴》頌言：「譬如人攢火，未出數休息，火勢隨止滅，懈怠者亦然。」言「猶如金剛」者，意堅固不可壞也。「如帶持浮囊」者，見微小罪，生大怖畏，微有缺漏，易沈流故。如《涅槃》云：菩薩護戒，如護浮囊。譬如有人帶持浮囊，欲度大海，路逢羅剎，乞索浮囊，不可分與生死大海。護戒浮囊，煩惱鬼索，不可小缺，畏沒死故。廣說如彼。「如草繫比丘」者，既生怖已，終無犯也。如《莊嚴論》說：有諸比丘為賊所剝，裸形伏地，以連根草縛之，經宿不轉。國王因獵，見草中裸形，謂是外道。傍人答云：是佛弟子。何以得知？其右膊全黑，是偏袒之相。王即以偈問云：「看時似無病，肥壯有多力，如何為草繫，日夜不轉側？」爾時比丘以偈答曰：「此草甚危脆，斷時豈有難？但為佛世尊，金剛戒所制。」王發信心，解放與衣，將至宮中，為造新衣，種種供養，況菩薩戒。言「若起一念二乘等心輕垢罪」者，退乘本故。如《大般若．戒品》云：若菩薩設殑伽沙劫受妙五欲，於菩薩戒猶不名犯。若起一念二乘之心，即名為犯。

The commentary states: The great bodhicitta is the foundation of the myriad practices; the bodhisattva's pure precepts are the source of the three virtues. Therefore, firm adherence is mandated, and it should not be lost even for a moment. Regarding 'walking, standing, sitting, and lying down', this urges continuous momentum. As a verse in the Avataṃsaka states: 'Just as a person drilling for fire / Frequently rests before it appears, / The momentum of fire dies down accordingly; / The indolent are also like this.' 'Like vajra' means that the intention is firm and indestructible. 'Like wearing a floatation bladder': when seeing a minute offense, one gives rise to great dread, because the slightest leak easily causes one to sink and drown. As the Nirvāṇa[-sūtra] says: 'The bodhisattva guards the precepts just as one guards a floatation bladder. Suppose someone wearing a floatation bladder wishes to cross the great sea, and on the way encounters a rākṣasa who begs for the bladder; it cannot be divided and given away. In the great sea of saṃsāra, guarding the floatation bladder of precepts, when afflicted spirits demand it, not the slightest defect may be allowed, out of fear of drowning to death.' It is explained at length there. Regarding 'like the monk bound by grass': once fear has arisen, one will never violate them. As the [Mahāyānasūtrā]laṃkāra explains: There were monks stripped by bandits and lying naked on the ground, tied with grass that was still rooted; they lay through the night without turning over. The king went hunting and saw the naked figures in the grass, assuming they were non-Buddhists. A bystander replied: 'They are disciples of the Buddha.' 'How do you know?' 'Their right shoulders are completely dark, which is the mark of wearing the robe off one shoulder.' The king then asked in verse: 'Looking at you, you seem free from illness, / Plump, strong, and full of vigor; / How is it that, bound by grass, / Day and night you do not turn over?' At that time the monks answered in verse: 'This grass is very fragile; / How could breaking it be difficult? / It is only because of the World-Honored Buddha, / We are restrained by the vajra precepts.' The king gave rise to faith, untied them, gave them clothes, brought them to the palace, made new robes for them, and offered various kinds of reverence—how much more so for the bodhisattva precepts! Regarding 'if one gives rise to a single thought of the two vehicles and so forth, it is a duṣkṛta offense': because it causes regression from the root of the vehicle. As the Chapter on Precepts in the Mahāprajñāpāramitā[-sūtra] says: 'Even if a bodhisattva enjoys the five marvelous desires for kalpas as numerous as the sands of the Gaṅgā, this is not yet called a violation of the bodhisattva precepts; but if they give rise to a single thought of the two vehicles, that is termed a violation.'