梵網經述記卷第一 1.7

1.7

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.'