梵網經古迹記 2.39

2.39

Commentary: The second part is the main discourse, which has two sections: first the major, and next the minor. Within the first, there are three: the general presentation, the specific recitations, and the conclusion. Within the general, there are two: citing the number to institute their observance, and showing their characteristics to exhort study. This is the first. The Yogācārabhūmi establishes four, as explained in the Zongyao. As for the Upāsakaśīla-sūtra, relying on the householder assembly it only speaks of the first six, because they are gross and prominent. According to the Bodhisattva-śīla-sūtra, for monastic bodhisattvas eight major [precepts] are established, which are the first four and the last four of these ten, because they are the common and uncommon fundamental major offenses. This sūtra and the Benye [jing] collectively establish ten major [precepts], because they subsume all comprehensively. A verse says:
"Four are bodily, three are verbal, and mental are also three;
They arise through greed, anger, and delusion: four, two, and one.
The three verbal through all three reach their culmination;
Lust, anger, and false view may also pertain to the insentient."
Among the ten, four have bodily karma as their substance. The Mahāprajñāpāramitopadeśa, fascicle thirteen, says: intoxicating liquor and the preceding three are all bodily precepts. The fourth, sixth, and seventh take verbal karma as the offense; the remaining three verbal [actions] follow the characteristics to constitute the sixth and seventh. However, there are courses of karma that are not defeats, namely, singing with defilement and the like, which are subsumed under frivolous speech. Each of these major [precepts] admits of greed, anger, or delusion as its preliminary means: stealing, sexual misconduct, selling liquor, and stinginess reach culmination through greed; killing and anger through anger; false view through delusion; and the remaining three through all three. Praising oneself and disparaging others for the sake of fame and profit arises from jealousy, reaching culmination through anger. Sexual misconduct, anger, and false view may sometimes pertain to the insentient; for sexual intercourse with a corpse that has not yet decomposed belongs to the category of the insentient. The others constitute major offenses only when directed toward sentient beings; even though stealing may involve an insentient object, the offense is constituted with respect to its owner. Furthermore, a verse says:
"All can be committed by oneself against another;
Another against another can also be the same.
Oneself against oneself admits of five;
Another against oneself involves only lust."
All may be committed by oneself toward another; another toward another may also encompass all ten, meaning causing another to commit them against another. That which is committed by oneself against oneself is traditionally said to be five: killing, sexual misconduct, stinginess, anger, and false view; meaning that abandoning the benefit of others and causing one's own death is an offense. The Vinaya says: one with a supple back engaging in sexual misconduct with one's own mouth. The Upāsakaśīla-sūtra says: giving to oneself does not constitute giving; being stingy toward oneself constitutes stinginess. Generating rage against oneself, slandering the nature of reality, and the like, are all offenses committed against oneself. As for another committing against oneself, sexual misconduct has this, while the others do not; for if one is violated by a thief and complies by producing lustful attachment, it also constitutes an offense. Can there be an offense committed where one neither acts oneself nor causes another to act? There is, namely, rejoicing [in the deed]. Can there be an offense of violating the precepts incurred without initiating bodily, verbal, or mental karma? There is, namely, not doing what ought to be done, and the like. These questions and answers are explained at length in the chapter on upholding and violating in the Zongyao. Having clarified the incidental points, the primary text should now be explained. If one receives these ten major [precepts] without reciting them, one will be deluded regarding upholding and violating and will lose the bodhisattva practice; since one is no longer a bodhisattva, how could one be a seed of the Buddha? Even though I have already perfected the fruit, I still recite them in this way—how much more so should new learners! This is the meaning here.