梵網經古迹記 1.154

1.154

The Commentary states: Second, the Dharma King's exhortation and encouragement. Within this there are two parts: because of spurring on, and because of encouraging faith. This is the first. When the Buddha brings up the precepts, saying 'diamond jewel', [he means that] they are firm and solid and able to sustain all merits, causing them not to leak away and destroying all evils. Precepts are the beginning of the myriad virtues of cause and effect, and are called the 'original source', as will be explained extensively below. 'Seed of Buddha-nature' is the real nature of the precepts. 'Mind' (意) refers to the manovijñāna, that is, the six consciousnesses; 'mind' (心) refers to the eighth [consciousness]; and 'matter' refers to the five sense-faculties. All who possess such feelings and mind enter Buddha-nature and shall become Buddhas. Why is this so? 'Because there are constantly causes in future upon future, there is the constantly abiding dharmakāya in future upon future.' For the cause of the three bodhis, 'future upon future' is repeated: because the cause of its future fruit naturally exists, there are the future upon future recompense [body], transformation [body], and constantly abiding dharmakāya. 'Such ten precepts appear in the world', etc., means that Śākyamuni transmits and preaches their appearance in the world, so these Dharma precepts should be received and upheld. Because through this the fruit of one's own Buddha-nature is revealed, he now transmits and preaches them for this great assembly. Stating that 'the original source of the precepts of all sentient beings is intrinsically pure by nature' brings up the real nature of the precepts to show that all sentient beings possess Buddha-nature and therefore can achieve Buddhahood.