梵網經述記卷第一 1.7

1.7

第九明校量勝劣者。謂諸菩薩有漏淨戒超諸世間所有善品。亦過一切聲聞獨覺所有淨戒。及諸功能。如大般若經第五百八十六說。又滿慈子。初發無上正等覺心。一菩薩戒至鄔波尼殺曇分倍亦復為勝。假使世間一切有情皆具成前五神通。彼所有戒於發無上正等覺心諸菩薩眾初發心時。一菩薩戒百分不及一。千分不及一。乃至鄔波尼殺曇分不及一。復次滿慈子。一切預流一來不還阿羅漢獨覺淨戒。於發無上正等覺心諸菩薩眾初發心時。一菩薩戒百分不及一。千分不及一。乃至鄔波尼殺曇分亦不及一。爾時滿慈子問舍利子言。云何菩薩有漏淨戒。能勝二乘無漏淨戒。舍利子言。聲聞獨覺無漏淨戒。唯求自利迴向涅槃。菩薩淨戒普為度脫無量有情迴向無上正等菩提。是故菩薩有漏淨戒。能勝二乘無漏淨戒。如日輪出放大光明。熒火等光悉皆隱沒。如是菩薩修行淨戒迴向趣求一切智智。普勝一切聲聞獨覺迴向涅槃所有淨戒。時滿慈子問舍利子言。何緣菩薩有漏淨戒普勝異生聲聞獨覺所有淨戒。舍利子言。菩薩淨戒普為利樂一切有情迴向趣求一切智智。異生聲聞獨覺不爾。是故菩薩有漏淨戒。普勝聲聞獨覺淨戒。又第五百八十七說。滿慈子。如有二人作大方入深山窟求無價寶。彼入未久便見兩邊有諸少價金銀等寶。俱見不取。漸次前行。復見兩邊有多價寶。一見貪著荷負而還。一見不取。更復前進。至極勝處。獲無價寶。恣意持還。多所饒益。如是菩薩作方便。求證無上正等菩提。欲為有情作大饒益。趣入佛法。略有二種。一有菩薩無方便善巧故。雖聞世間種種善法心不貪染。而聞二乘所有功德心便愛味。由愛味故精勤攝受。遠離所求一切智智。退失無上正等覺心。如彼初人。二有菩薩有方便善巧故。初聞世間種種善法。心不貪染。次聞二乘所有功德。亦不愛味。由不愛味故。便不思惟。便不修習方便厭捨。所以者何。此諸菩薩知世善法多諸過患。不能究竟自利利他障礙所求一切智智。聲聞獨覺功德善根。雖出世間而但自利不能普利一切有情。亦障所求一切智智故。不愛味。亦不思惟。不樂修習。由斯超越彼二乘地。勤求無上正等菩提。漸次證得一切智智。如彼後人。

Ninth, explaining the comparison of superiority and inferiority. This means that the impure pure precepts of bodhisattvas transcend all worldly virtuous factors, and also surpass all pure precepts and functions of all śrāvakas and pratyekabuddhas. As stated in fascicle 586 of the Mahāprajñāpāramitā Sūtra: 'Furthermore, Pūrṇa Maitrāyaṇīputra, when first arousing the mind directed toward unexcelled, perfect enlightenment, a single bodhisattva precept is superior even by an aupaniṣada portion. Even if all sentient beings in the world were fully endowed with the five superknowledges, all their precepts, compared to the multitude of bodhisattvas arousing the mind directed toward unexcelled, perfect enlightenment at the time of first arousing the mind, do not equal a hundredth part of a single bodhisattva precept, nor a thousandth part, up to not equaling an aupaniṣada portion. Furthermore, Pūrṇa Maitrāyaṇīputra, all the pure precepts of srotāpannas, sakṛdāgamins, anāgamins, arhats, and pratyekabuddhas, compared to the multitude of bodhisattvas arousing the mind directed toward unexcelled, perfect enlightenment at the time of first arousing the mind, do not equal a hundredth part of a single bodhisattva precept, nor a thousandth part, up to not equaling an aupaniṣada portion.' At that time, Pūrṇa Maitrāyaṇīputra asked Śāriputra: 'Why are the impure pure precepts of a bodhisattva able to surpass the pure, undefiled precepts of the two vehicles?' Śāriputra said: 'The pure, undefiled precepts of śrāvakas and pratyekabuddhas only seek self-benefit and are dedicated toward nirvāṇa. The pure precepts of a bodhisattva are universally for the liberation of immeasurable sentient beings and are dedicated toward unexcelled, perfect enlightenment. Therefore, the impure pure precepts of a bodhisattva can surpass the pure, undefiled precepts of the two vehicles. Just as when the solar disk emerges and emits great radiance, the lights of fireflies and the like are all concealed, so too the bodhisattva practicing the pure precepts and dedicating them toward seeking omniscience universally surpasses all the pure precepts of all śrāvakas and pratyekabuddhas dedicated toward nirvāṇa.' Then Pūrṇa Maitrāyaṇīputra asked Śāriputra: 'For what reason do the impure pure precepts of a bodhisattva universally surpass all the pure precepts of ordinary persons, śrāvakas, and pratyekabuddhas?' Śāriputra said: 'The pure precepts of a bodhisattva are universally for the benefit and happiness of all sentient beings and are dedicated toward seeking omniscience. Ordinary persons, śrāvakas, and pratyekabuddhas are not so. Therefore, the impure pure precepts of a bodhisattva universally surpass the pure precepts of śrāvakas and pratyekabuddhas.' Furthermore, fascicle 587 states: 'Pūrṇa Maitrāyaṇīputra, suppose there are two men who use expedients to enter a deep mountain cavern in search of priceless treasures. Not long after entering, they see on both sides treasures of little value, such as gold and silver; seeing them, both do not take them. Gradually advancing forward, they again see on both sides treasures of great value: one sees them, greedily attaches to them, loads them on his back, and returns; the other sees them, does not take them, and advances further forward to the supreme place, obtaining priceless treasures, which he carries back as he pleases, bringing abundant benefit. In the same way, bodhisattvas use expedients to seek realization of unexcelled, perfect enlightenment, desiring to bring great benefit to sentient beings. In entering the Buddhadharma, there are generally two types: First, there is the bodhisattva who, lacking skill in means, although hearing of various worldly virtuous dharmas, does not greedily crave them, yet upon hearing of the virtues of the two vehicles, their mind finds relish in them; because of finding relish in them, they diligently gather them, becoming estranged from the omniscience they sought, and falling away from the mind directed toward unexcelled, perfect enlightenment, just like that first person. Second, there is the bodhisattva who possesses skill in means: initially hearing of various worldly virtuous dharmas, their mind does not greedily crave them; next hearing of the virtues of the two vehicles, they also do not find relish in them; because of not finding relish, they do not contemplate them, nor do they cultivate them, abandoning them with aversion through expedients. Why is that? Because these bodhisattvas know that worldly virtuous dharmas have many faults, cannot consummate self-benefit and benefiting others, and obstruct the omniscience they seek; and the virtues and roots of virtue of śrāvakas and pratyekabuddhas, though supramundane, only benefit oneself and cannot universally benefit all sentient beings, and also obstruct the omniscience they seek. Therefore, they do not find relish in them, nor contemplate them, nor delight in cultivating them. Thereby they transcend the stages of those two vehicles, diligently seek unexcelled, perfect enlightenment, and gradually realize omniscience, just like that second person.'