梵網經古迹記 2.7

2.7

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.'