梵網經古迹記 2.7

2.7

第二、護持者，略有十門：一、隨心門，隨其宿習心樂住故，猶如世間隨其本色，雖一薀水，緣碧等異，故先固一，漸具餘行。如《本業》云：若受一戒，名一分菩薩，乃至具受，名具分菩薩故。然佛所制，應漸遍學。由此第二有遍學門，如《瑜伽》說：聲聞自利尚護他心，況諸菩薩利他為先。故應遍護諸譏嫌戒。然《智論》云：「新行菩薩不能一世一時遍行五度」，如護三衣不能施等。由此第三有隨性門，相違學處現在前時，唯護性戒，縱遮戒故，如《攝大乘》，菩薩性罪不現行故，與聲聞共；相似遮罪有現行故，與彼不共。然《瑜伽》云：若有勝利，性罪現行。由此第四有隱密門，如《攝大乘》行十惡故。就中《瑜伽》但開七非，然其第三但非性罪，於無屬女許欲行故。《攝大乘論》通開邪行，以言十惡見利行故，如殺生等隨一攝故。然《莊嚴》云：「由利群生意，起貪不得罪，瞋則與彼違，恒欲損他故。」由此第五有順勝門，愛順大悲故罪為劣，瞋彼相違罪為重故。如《瑜伽》云：「是諸菩薩多分應與瞋所起犯，非貪所起」，乃至廣說。又《智論》云：菩薩不惱眾生為戒，不同聲聞求現涅槃。婬欲雖不惱眾生，繫縛心故立為大罪。菩薩不求現世涅槃，往返生死具資糧故。然《瑜伽》云：若欲斷彼生起意樂發勤精進，煩惱熾盛蔽抑其心起瞋蓋等，無所違犯。由此第六有意樂門，由意樂力惡無犯故。如《十住論》：慳心不解不能施時，謝今未熟後當施故。然經亦說：護戒之心如惜浮囊及草繫者。由此第七有怖畏門，見微遮罪如性罪故。然《涅槃》云：「於乘緩者乃名為緩，於戒緩者不名為緩。」由此第八有成勝門，作善有勝且放止故。然《莊嚴》云：「雖恒處地獄，不障大菩提，若起自利心，是大菩提障。」由此第九有護障門，雖有作善護小乘故。如《大般若》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。解云：雖貪所污大心不盡，無無餘犯，故名無犯。然《文殊問經》云：若以心分別男女非男女相，是菩薩波羅夷罪。由此第十有究竟門，若取法相非究竟故。如《大般若》：「應以不護圓滿淨戒波羅蜜多，犯無犯相不可得故。」

Second, as for guarding and upholding, there are generally ten approaches: First, the approach of following the mind: because the mind's inclination abides according to its past habits, just like in the worldly sphere according to its original color, even within a single body of water, conditions such as blue differ; therefore, one first firms up one, and gradually completes the remaining practices. As the Benye jing says: if one receives one precept, one is named a partial bodhisattva, up to fully receiving them, when one is named a complete bodhisattva. However, as instituted by the Buddha, one should gradually train throughout all. Because of this, second is the approach of universal training: as the Yogācārabhūmi says, even śrāvakas seeking self-benefit guard the minds of others, how much more so bodhisattvas who prioritize benefiting others! Therefore, one should universally guard against all precepts concerning censure. Yet the Mahāprajñāpāramitopadeśa says: 'A newly practicing bodhisattva cannot in one lifetime and at one time universally practice the five perfections', just as guarding the three robes prevents one from giving, and so forth. Because of this, third is the approach of according with intrinsic nature: when conflicting points of training are present before one, one only guards precepts of intrinsic nature and relaxes conventional precepts. As in the Mahāyānasaṃgraha, because bodhisattvas do not manifest natural offenses, they are common with śrāvakas; because they manifest similar conventional offenses, they are not common with them. However, the Yogācārabhūmi says: if there is superior benefit, natural offenses may be manifested. Because of this, fourth is the approach of the concealed: as in the Mahāyānasaṃgraha practicing the ten non-virtues. Within this, the Yogācārabhūmi only permits seven wrongful acts, but the third is only not a natural offense, because with an unattached woman lustful conduct is permitted. The Mahāyānasaṃgraha generally permits sexual misconduct, because it speaks of the ten non-virtues being practiced upon seeing benefit, as any one of them such as killing is included. However, the Mahāyānasūtrālaṃkāra says: 'Due to the intent to benefit living beings, giving rise to greed incurs no offense; anger is contrary to that, because it constantly wishes to harm others.' Because of this, fifth is the approach of according with the superior: because affection accords with great compassion, its offense is inferior; because anger is contrary to it, its offense is heavy. As the Yogācārabhūmi says: 'These bodhisattvas mostly ought to be given offenses arising from anger, not those arising from greed', up to extensive explanations. Furthermore, the Mahāprajñāpāramitopadeśa says: not afflicting sentient beings is the precept of bodhisattvas, unlike śrāvakas who seek present nirvāṇa. Although lust does not afflict sentient beings, because it binds the mind it is established as a major offense. Bodhisattvas do not seek present-life nirvāṇa, because they go back and forth in birth-and-death to complete provisions. However, the Yogācārabhūmi says: if desiring to cut them off, one generates the inclination and exerts vigorous diligence, but defilements flare up and overwhelm one's mind, giving rise to hindrances such as ill-will, there is no violation. Because of this, sixth is the approach of inclination: because of the power of inclination, evil involves no violation. As in the Daśabhūmika-vibhāṣā: when the stingy mind is unresolved and cannot give, one apologizes that it is not yet mature today and will give later. Yet sūtras also say: the mind that guards precepts is like cherishing a floating bladder or a reed-bound [person]. Because of this, seventh is the approach of fearful reverence: regarding minor conventional offenses as natural offenses. Yet the Nirvāṇa-sūtra says: 'One who is lax in the vehicle is called lax; one who is lax in the precepts is not called lax.' Because of this, eighth is the approach of achieving the superior: when doing good has superior value, one temporarily sets aside restraint. Yet the Mahāyānasūtrālaṃkāra says: 'Although constantly dwelling in hell, it does not obstruct great bodhi; if one gives rise to a mind of self-benefit, this is an obstruction to great bodhi.' Because of this, ninth is the approach of guarding against obstructions: although doing good, one guards against the small vehicle. As the Mahāprajñāpāramitā-sūtra says: if a bodhisattva should enjoy the five wondrous desires for kalpas like the sands of the Ganges, it is still not called a violation of the bodhisattva precepts; if one gives rise to a single thought of the two vehicles, it is immediately called a violation. The explanation says: although defiled by greed, the great mind is not extinguished, and there is no complete violation; hence it is called no violation. Yet the Mañjuśrīparipṛcchā-sūtra says: if with the mind one discriminates the characteristics of male, female, or non-male-female, this is a bodhisattva pārājika offense. Because of this, tenth is the approach of the ultimate: if one grasps at characteristics of dharmas, it is not ultimate. As in the Mahāprajñāpāramitā-sūtra: 'One should fulfill the pure moral discipline pāramitā through non-guarding, because the characteristics of violation and non-violation cannot be obtained.'