釋門歸敬儀 1.37

1.37

所以承遵《梵網》，以網魚龍（《經》喻內毒如龍難觸，欲貪如鯨吞海），揖佩三身，憑依三學。爰初投足，先奉戒宗，戒本有三，三身之本：一、律儀戒，謂斷諸惡，即法身之因也（由法身本淨，惡覆不顯，今修離惡，功成德現故）；二、攝善法戒，謂修諸善，即報身之因也（報以眾善所成，成善無高止作，今修止作二善，用成報佛之緣）；三、攝眾生戒，即慈濟有心，功成化佛之因也（以化佛無心，隨感便應，今大慈普濟，意用則齊）。約佛有三，隨義三別，境非心外，百慮咸歸。理實如此，不可餘見，或迷此及，試重廣之。然則功德之本，非戒不弘，道初俗歸，必先敬受，隨境起心，無非三戒。如約一生，心不懷惡，攝律儀也；有慈起善，攝善法也；將濟離苦，護眾生也。內緣既爾，三佛皆然，離合待時，不定三一。故《經》云：「吾今此身，即是法身。」斯本從跡也。又云：「色聲見我，名行邪道。」此跡異本也。故摩竭道成，高山先照；祇園開政，下乘後席。眾說備之，可用通鏡，故先顯由緣，後明性相。欲明性體，因言致理，不是飾非，終歸顯實。將使通明性體，解若心燈，後被以文筌，登岸捨笩，可也。

Therefore, following and honoring the Brahmajāla Sūtra, to net the fish and dragons (the sūtra uses the metaphor that internal poisons are like dragons, hard to touch, and greedy desire is like a whale swallowing the ocean), one dons the three bodies and relies upon the three trainings. When first setting foot on the path, one first receives the lineage of precepts. The precepts fundamentally have three aspects, which are the root of the three bodies: first, the precepts of restraining deportment, which means cutting off all evil, and is the cause of the dharmakāya (because the dharmakāya is fundamentally pure and covered by evil so that it is not manifest; now cultivating detachment from evil, when the work is accomplished its virtue appears); second, the precepts of embracing wholesome dharmas, which means cultivating all goods, and is the cause of the saṃbhogakāya (because retribution is accomplished by numerous goods, and in accomplishing good nothing surpasses cessation and action; now cultivating the two goods of cessation and action, they serve as the conditions for accomplishing the retribution Buddha); third, the precepts of embracing sentient beings, which means having the mind of compassionate rescue, and is the cause of accomplishing the transformation Buddha (because the transformation Buddha is without mind, responding immediately according to stimulus; now with great compassion universally rescuing, the intention and function are equal). In relation to the Buddha there are three, with three differences according to meaning; the objects are not outside the mind, and the hundred thoughts all return here. The principle is truly like this and cannot be viewed otherwise; lest some be confused about this, I shall try to elaborate it again. However, regarding the root of merits, without precepts it cannot flourish; when one first leaves the worldly to take refuge in the path, one must first respectfully receive them. Arousing the mind according to objects, there are none that are not the three sets of precepts. For instance, in relation to a single life, when the mind harbors no evil, it embraces the restraining deportment; when there is compassion giving rise to good, it embraces wholesome dharmas; when about to rescue beings from suffering, it protects sentient beings. Since internal conditions are like this, the three Buddhas are all so; their separation and combination await the proper time, not fixed as three or one. Therefore a sūtra says: "This body of mine right now is the dharmakāya." This is the trace following the root. It also says: "Those who see me by form or voice are walking a heterodox path." This is the trace differing from the root. Therefore, when the path was accomplished in Magadha, the high mountains were illuminated first; when governance was inaugurated in the Jetavana, the lower vehicle occupied the later seats. The various teachings provide for this, serving as a comprehensive mirror; hence I first reveal the causes and conditions, and later clarify the nature and characteristics. Wishing to clarify the essential nature, words are used to convey the principle; this is not glossing over faults, but ultimately aims to reveal reality. It will cause the essential nature to be thoroughly illuminated and understood like a lamp of the mind; afterward, covered by the trap of words, one reaches the shore and abandons the raft—this will be acceptable.