梵網經述記卷第一 1.5

1.5

Seventh, regarding the distinctions in upholding and transgressing, there are briefly eight gates: first, the distinction in categories; second, the distinction in shared and unshared; third, the distinction in vastness; fourth, the distinction in profoundness; fifth, the distinction in cessation and action; sixth, the distinction in causes; seventh, the distinction in fruits; eighth, the distinction in resolve.

Regarding the distinction in categories: the Śrāvaka Vehicle institutes only the precept of restraint, whereas this bodhisattva possesses the three pure precepts—namely, the precept of restraint, the precept of gathering virtuous dharmas, and the precept of benefiting sentient beings.

Regarding the excellence of shared and unshared: as the commentary on the Mahāyānasaṃgraha by Asvattha [i.e., Nirvikalpamati/Asvabhāva] states in fascicle 7: 'Regarding the excellence of shared and unshared: because bodhisattvas do not manifest any intrinsically sinful acts, they are shared with the śrāvakas in having similar instituted offenses; because they engage in active manifestation [of certain deeds], they are unshared with the śrāvakas. In these śikṣāpadas, there are instances where a śrāvaka transgresses while a bodhisattva does not, and where a bodhisattva transgresses while a śrāvaka does not. A bodhisattva possesses the precepts of body, speech, and mind, whereas a śrāvaka has only the two precepts of body and speech; therefore, a bodhisattva may transgress in mind as well, which is not the case for the śrāvakas. In short, all unblemished actions of body, speech, and mind that benefit sentient beings should entirely be put into practice and trained in by the bodhisattva. To know this is to know what is called the excellence of shared and unshared.'

Asvabhāva explains: 'Those arising from killing, stealing, sexual misconduct, and the like are called intrinsically sinful. Cutting living grass and the like, not being born of greed and the rest, are called instituted offenses. In the bodhisattva precepts, whatever is seen to bring benefit and is without fault must all be practiced; this is not so for the śrāvakas. Furthermore, bodhisattvas also have transgressions of the mind, which is not the case for śrāvakas: that is, when evil reflections such as desire, malice, and harming arise merely internally without giving rise to the two karmas of body and speech. All unblemished bodily, verbal, and mental karmas that benefit sentient beings mean those able to benefit and bring peace and happiness to sentient beings without giving rise to afflictions such as greed within oneself. All such deeds should be practiced by the bodhisattva.'

Furthermore, the Yogācārabhūmi states in fascicle 41: 'If bodhisattvas abide in the bodhisattva pure precept of restraint: just as the Bhagavān, in the prātimokṣa vinaya, established instituted offenses to protect others, enjoining the śrāvakas not to commit them, so that sentient beings who have not yet developed pure faith may generate pure faith, and those who have already developed pure faith may redouble it; in this, the bodhisattva and the śrāvakas should train equally without distinction. Why is this? Because although the śrāvakas take self-benefit as primary, they still do not abandon the conduct of protecting others in order that sentient beings who have not gained faith may have faith, and those with faith may grow, and so train in what should be trained in; how much more so for the bodhisattva, for whom benefiting others is primary!' It should be understood that this is said for the most part; if one exhausts the principle, there are also unshared cases among instituted offenses. For instance, in the precept of deportment, if a bodhisattva sees that benefit arises from untidy clothing, in this case leaving the clothing untidy [is permissible]—such cases can be understood by analogy with this.

Furthermore, the Yogācārabhumī says: 'If bodhisattvas abide in the bodhisattva pure precept of restraint: just as the Bhagavān, in the prātimokṣa vinaya, established instituted offenses to cause the śrāvakas to dwell with few concerns, few activities, and few desires, enjoining the śrāvakas not to commit them; in this, the bodhisattva and the śrāvakas should not train equally. Why is this? Because the śrāvakas take self-benefit as primary and do not wish to benefit others; for them, dwelling with few concerns, few activities, and few desires regarding the benefit of others may be termed wonderful. But it cannot be termed wonderful for bodhisattvas, who take benefiting others as primary and do not look back upon self-benefit, to dwell with few concerns, few activities, and few desires regarding the benefit of others. Thus, for the sake of benefiting others, a bodhisattva should seek hundreds and thousands of diverse robes from non-relatives, householders, brahmins, and the like, as well as from generous donors, observing whether they are capable or incapable and accepting them as appropriate according to what they give. Just as with seeking robes, so it is with seeking almsbowls. Just as with seeking robes and bowls, likewise seeking diverse silks and threads by oneself and having non-relatives weave them into robes; and for the sake of benefiting others, one should keep up to a hundred of various silk garments, sitting mats, and bedding, and so forth at length.'

Regarding the distinction in vastness: as the Mahāyānasaṃgraha states: 'Due to four kinds of vastness: first, due to the vastness of diverse and immeasurable śikṣāpadas; second, due to the vastness of gathering immeasurable merit; third, due to the vastness of the resolve to gather the benefit, peace, and happiness of all sentient beings; fourth, due to the vastness of establishing unexcelled, complete, and perfect awakening.' The commentary says: 'The vastness of diverse and immeasurable śikṣāpadas means that the śīla practiced by the bodhisattvas has diverse categories and immeasurable distinctions; therefore it is vast. Gathering the vast provision of immeasurable merit means that this śīla can gather immeasurable provisions of merit; therefore it is vast. The vastness of the resolve to gather the benefit, peace, and happiness of all sentient beings means that this śīla gathers all sentient beings in this world and the other world, mundane and supramundane, renouncing evil and gathering good, whether in cause or in effect, with a resolve to benefit them; therefore it is vast. The vastness of establishing unexcelled, complete, and perfect awakening means that this śīla establishes great awakening; therefore it is vast. The śrāvakas and others have no such things.'

Fourth, regarding the distinction in profoundness: as the Mahāyānasaṃgraha states: 'Bodhisattvas, through this kind of skillful means, may perform the ten kinds of actions, such as taking life, and yet be without fault, generate immeasurable merit, and swiftly realize unexcelled, complete, and perfect awakening. Furthermore, the active manifestation of illusory physical and verbal karmas by bodhisattvas should also be understood as profound śīla. Due to this, they may become kings and manifest the performance of various afflictions toward sentient beings, and so forth at length.'

The commentary says: '"Through this kind of skillful means" means the subsequent wondrous knowledge associated with the bodhisattva's compassionate vows. Performing the ten kinds of actions such as taking life and yet being without fault and so forth means: delighting in wholesome dharmas, detesting unwholesome deeds, and viewing false views as their nature—these are called the latter three [mental karmas]. Relying on these, one performs the seven actions of killing and so forth without fault, generates immeasurable merit, and swiftly realizes awakening. Or, one performs the former seven while not generating the latter three; roughly speaking, they are called ten. Or, having already suppressed and removed them, one temporarily arouses the mind merely to test the other's strength; because it cannot incur suffering, there is no fault, and because it aids the path, it generates immeasurable merit.'

Furthermore, the Yogācārabhūmi states: 'If bodhisattvas abide in the bodhisattva pure precept of restraint, with skillful means of destruction, for the sake of benefiting others, they manifest a small fraction of intrinsically sinful deeds. By this condition, there is no violation of the bodhisattva precepts, and much merit is generated. For example, if a bodhisattva sees a robber who, out of greed for wealth, wishes to kill many people, or wishes to kill great virtuous śrāvakas, pratyekabuddhas, or bodhisattvas, or wishes to commit many acts of immediate retribution; having seen this, he arouses a thought and reflects: "If I cut off the life of this evil being, I shall fall into hell; if I do not cut it off, his act of immediate retribution will be completed, and he will experience great suffering. I would rather kill him and fall into Naraka than let him suffer immediate retribution." A bodhisattva with such a reflective resolve, with either a wholesome or an indeterminate mind toward that sentient being, having understood this matter, for the sake of the future, deeply gives rise to shame and conscience, and with a mind of compassion cuts off his life. By this condition, there is no violation of the bodhisattva precepts, and much merit is generated.

'Furthermore, if a bodhisattva sees a robber seizing others' wealth, or Saṃgha property, or stūpa property, taking many goods, claiming them as his own, and enjoying them according to his desires; the bodhisattva, having seen this, gives rise to compassion, generates the intention to bring benefit, peace, and happiness to that sentient being, and, according to his capacity, forcibly seizes them so that he will not use them, lest because of such wealth he should suffer for a long night what is meaningless and unprofitable. The wealth and jewels seized through this condition, if they belong to the Saṃgha, are returned to the Saṃgha, and so forth at length.

'Furthermore, if a bodhisattva living as a householder sees a woman who has no current attachments, practices lustful ways, fixes her mind upon the bodhisattva, and seeks unchaste conduct; the bodhisattva, having seen this, reflects attentively: "Let her not harbor resentment and generate much non-merit; if I comply with her desire, I will gain mastery, skillfully establish her, cause her to plant wholesome roots, and also lead her to abandon unwholesome karma." Dwelling in a compassionate mind, he engages in unchaste conduct. Although practicing such defiled dharmas, there is no violation, and much merit is generated. A renunciant bodhisattva, in order to protect the śrāvaka teachings of the noble ones so that they do not perish, must never engage in unchaste conduct under any circumstances.

'Furthermore, if a bodhisattva, to liberate many sentient beings from mortal danger, or even the danger of having their eyes gouged out and so forth—although bodhisattvas, even for their own mortal danger, would not consciously speak falsehoods, yet in order to rescue and liberate those sentient beings, knowing and reflecting upon it, they speak falsehoods. In short, the bodhisattva only looks to the welfare and benefit of sentient beings and not to what is unbeneficial, being personally free from a defiled mind; solely for the sake of benefiting all sentient beings, he intentionally and knowingly speaks different words. When speaking such words, there is no violation of the bodhisattva precepts, and much merit is generated, and so forth at length.'

The Vinayaviniścaya Sūtra states: 'The Buddha addressed Upāli: "You should know that people of the Śrāvaka Vehicle have distinct skillful means and distinct profound minds in upholding pure precepts; people of the Bodhisattva Vehicle have distinct skillful means and distinct profound minds in upholding pure precepts. Upāli, although people of the Śrāvaka Vehicle uphold precepts purely, it is not called pure precepts in the Bodhisattva Vehicle; although people of the Bodhisattva Vehicle are called purely observant, it is not called pure precepts among people of the Śrāvaka Vehicle. Why is it that although people of the Śrāvaka Vehicle uphold precepts purely, it is not called pure precepts in the Bodhisattva Vehicle? Upāli, people of the Śrāvaka Vehicle should not, even for a single thought-moment, give rise to the desire to take another rebirth; this is called the pure upholding of precepts for people of the Śrāvaka Vehicle, but in the Bodhisattva Vehicle it is the greatest breach of precepts, called impure."' It is explained: this means that where there is benefit, bodhisattvas skillfully take rebirth and give rise to various desires to embrace sentient beings, bring them out of unwholesome states, and establish them in wholesome states. If bodhisattvas did not embrace sentient beings through such desires and abandoned them, that would be a breach of precepts. The meaning here refers to householder bodhisattvas, not renunciant bodhisattvas; renunciant bodhisattvas, in order to protect the noble teaching, are therefore not permitted to engage in unchaste conduct.

It further states: '"Upāli, that a person of the Bodhisattva Vehicle can endure taking rebirth for immeasurable kalpas without giving rise to weariness or disgust is called the pure upholding of precepts for a person of the Bodhisattva Vehicle, but in the Śrāvaka Vehicle it is the greatest breach of precepts, not called pure. What is meant by a person of the Bodhisattva Vehicle holding open precepts, while a person of the Śrāvaka Vehicle holds non-open precepts? Upāli, if a person of the Bodhisattva Vehicle commits an infraction in the first part of the day, but at midday reflects that he shall attain knowledge of all modes, at that time the bodhisattva's body of precepts is not broken. If he commits an infraction at midday, but in the latter part of the day reflects that he shall attain knowledge of all modes, at that time the bodhisattva's body of precepts is not broken; and so forth at length, until if he commits an infraction in the last watch of the night, but in the first part of the day reflects that he shall attain knowledge of all modes, at that time the bodhisattva's body of precepts is not broken. For this reason, people of the Bodhisattva Vehicle uphold open precepts, whereas people of the Śrāvaka Vehicle uphold non-open precepts. The bodhisattva should not give rise to great shame, nor should he give rise to great remorseful entanglements. Upāli, if a person of the Śrāvaka Vehicle repeatedly commits offenses, his body of śrāvaka precepts is immediately broken and lost. Why is this? Because a person of the Śrāvaka Vehicle should uphold precepts to sever all fetters as if saving his head when on fire; his entire profound mind is for the sake of nirvāṇa; and so forth at length."

'Upāli addressed the Buddha, saying: "World-Honoured One, there may be transgressions of the precepts with a mind associated with desire, or with a mind associated with delusion. World-Honoured One, when a bodhisattva transgresses precepts with a mind associated with desire, with anger, or with delusion, which is the gravest?" Then the World-Honoured One addressed Upāli: "If a bodhisattva transgresses the precepts with a mind associated with desire for as many kalpas as the sands of the Ganges, or if a bodhisattva transgresses the precepts due to a single moment of anger, while both abide equally in the path of the Great Vehicle of the bodhisattva, the transgression due to anger should be known as the gravest. Why is this? Because through anger, one abandons sentient beings; whereas through desire, one gives rise to affection for sentient beings. Upāli, toward all fetters that can generate affection, the bodhisattva should not give rise to fear; toward all fetters that can abandon sentient beings, the bodhisattva should give rise to fear; and so forth at length. For a person of the Great Vehicle who transgresses due to desire, I say that this person is not called a transgressor; for one who transgresses due to anger, I say that this person is called a great transgressor, having a great fault, a great fall, and a great obstacle in the Buddha's Dharma. If a bodhisattva lacks skillful means, when transgressing the precepts with a mind associated with desire, he feels fear, but feels no fear when transgressing through anger. If a bodhisattva possesses skillful means, when transgressing the precepts with a mind associated with malice, he feels fear, but feels no fear when transgressing with a mind associated with desire."' Furthermore, the Benye jing says: 'Transgressing the precepts with a mind of anger immediately results in the loss of the precepts.'

Fifth, regarding the distinction between cessation and action: the śrāvaka precepts are mostly maintaining through cessation; although they have maintaining through action, maintaining through cessation is the main principle. The bodhisattva precepts apply to both maintaining through cessation and maintaining through action. 'Maintaining through cessation' refers to precepts shared with the śrāvakas; 'maintaining through action' refers to those not shared with the śrāvakas. For example, if one does not go to listen to the Dharma, there is an infraction, but going to listen involves no infraction; again, nursing the sick involves no infraction, but not nursing them is an infraction. In such cases, acting involves no infraction, while ceasing involves an infraction. There is yet another distinction: the śrāvaka precepts are restricted to preventing physical and verbal [actions], whereas the bodhisattva precepts prevent all three karmas.

Sixth, regarding the distinction in causes: for the bodhisattva, the vow for great awakening and great compassion are the causes.

Seventh, regarding the distinction in fruits: the bodhisattva precepts take unexcelled great awakening as their fruit.

Eighth, regarding the distinction in resolve: what kinds of resolve are unshared with the two vehicles? There are six kinds: first, untiring resolve; second, vast resolve; third, joyful resolve; fourth, resolve [mindful of] kindness; fifth, undefiled resolve; sixth, excellent resolve.

Regarding the untiring resolve: even if bodhisattvas pass through lifespans as numerous as the sands of the Ganges, with each lifespan having the length of great kalpas as numerous as the sands of the Ganges; and during this long time are constantly deprived of all requisites of life, living continuously within a trichiliocosm filled with raging fire, walking, standing, sitting, and lying down—yet if they are able to cultivate the precepts for even a single kṣaṇa, through such cultivation all collections of precepts are ultimately fulfilled and able to realize unexcelled, complete, and perfect awakening. This is called the bodhisattva's untiring resolve.

Regarding the vast resolve: when bodhisattvas cultivate the precepts, they continue in succession without a single kṣaṇa of retreat or interruption, until ultimately sitting on the seat of awakening. This is called the bodhisattva's vast resolve.

Regarding the joyful resolve: when bodhisattvas cultivate the precepts, they give rise to great joy toward the sentient beings gathered by them; although these sentient beings give rise to joy through being embraced, it still cannot equal [the bodhisattva's joy]. This is called the bodhisattva's joyful resolve.

Regarding the resolve mindful of kindness: when bodhisattvas cultivate the precepts, they view all sentient beings gathered by them as having great kindness toward their own persons, not seeing their own persons as having kindness toward them, because they assist one's unexcelled awakening. This is called the bodhisattva's resolve mindful of kindness.

Regarding the undefiled resolve: when bodhisattvas cultivate the precepts, although they generate great merit of precepts toward immeasurable sentient beings, they do not hope for repayment of kindness or future fruit and retribution. This is called the bodhisattva's undefiled resolve.

Regarding the excellent resolve: when bodhisattvas cultivate the precepts, they dedicate all fruit and retribution to sentient beings and not to themselves; furthermore, with this merit, together with all sentient beings, they dedicate it toward unexcelled, complete, and perfect awakening. This is called the bodhisattva's excellent resolve (detailed as in the Abhidharmasamuccaya-bhāṣya, fascicle 12).