梵網經述記卷第一 1.28

1.28

經。初結菩薩至之法　釋曰。第二結戒。先結。後釋名。此即結戒。謂。成菩提已結菩薩戒不同。聲聞待緣而結。又說心地後結菩薩戒。而言初者未制餘戒故。波羅提木叉者。此云別解脫。別別棄捨身語惡故名別解脫。言孝順者。謂戒功能起淳淨心。愛敬尊親。是謂孝也。如世典云。愛敬盡於事親。而德教加於百姓。又由戒故。遠離惡行。身心不惱。修習善品。名稱普聞。孝之始終故。言孝順父母。除已執見。隨順教令。隨時所須。是謂順也。又忠孝離惡。敬順修善。是謂孝順也。父母養育之恩。師僧導訓之恩。三寶救護之恩。所以於此須孝順也。又孝敬於諸佛。隨順於正教。言至道法者。六度四攝及菩提分法。此戒順彼。所以者何。由無悔等乃至發定惠諸善行故。

Sūtra: “First formulated the bodhisattva […] dharmas.” Commentary: The second [point is] formulating the precepts. First he formulates them, and later he explains the name. This is the formulation of the precepts: having attained awakening, he formulated the bodhisattva precepts, which is unlike the śrāvakas, for whom they were formulated in response to contingent circumstances. Furthermore, after expounding the mind ground, he formulated the bodhisattva precepts; saying “first” means that no other precepts had yet been established. “Prātimokṣa” is rendered here as “separate liberation” (prātimokṣa restraint); because it separately abandons bodily and vocal wrongdoing, it is called “separate liberation”. Regarding “filial obedience”: it means the function of the precepts is to generate a pure and sincere mind, loving and respecting one's elders and parents; this is called “filial piety”. As a secular text says: “Love and respect are exhausted in serving parents, and virtuous instruction is extended to the common people.” Furthermore, due to the precepts, one keeps far from evil conduct, remains untroubled in body and mind, cultivates wholesome factors, and one's reputation spreads everywhere; this is the beginning and end of filial piety. Therefore, it speaks of “filial obedience to parents”: eliminating one's own stubborn views, complying with instructions, and providing for needs according to the occasion—this is called “obedience”. Moreover, loyalty and filial piety keep one from evil; reverence and compliance cultivate good; this is called “filial obedience”. There is the debt of kindness for parents' nurturing, the debt of kindness for teachers' and monks' guiding instructions, and the debt of kindness for the Three Jewels' rescue and protection; for these reasons one must be filial and obedient. Furthermore, one is filial and respectful to the Buddhas and compliant with the true teaching. Regarding “dharmas of the ultimate Way”: these are the six perfections, the four means of embrace, and the factors of awakening; these precepts accord with them. Why is that? Because through non-regret and so forth, they give rise to all good practices of concentration and wisdom.