《梵網經菩薩戒本》與《瑜伽菩薩戒本》輕重戒之比較探析

Abstract

文獻回顧以往關於菩薩戒的學術研究，多是從菩薩道、孝道觀的角度，或是文本注疏、四攝六度等來探究其思想、內容、語言、文獻等。然而菩薩戒既然又被稱為心地戒，除了戒條，亦特別強調心念上的持守。故本文試以統計、分析之方法，略探《梵網經菩薩戒本》與《瑜伽菩薩戒本》輕重戒欲對治的煩惱心行。

筆者根據瑜伽行派的定義，將兩部菩薩戒有關之心所，略分為「根本煩惱、隨煩惱」兩類，並配合《瑜伽師地論》、《成唯識論》的定義說明，整理並統計兩部菩薩戒所提到的各種煩惱心所。除戒文外，另參照古德注疏，《梵網經》是參考天台智顗、賢首法藏、淨土蓮池及智旭、律宗弘贊，五位具代表性祖師之注疏。《瑜伽師地論》則參佐新羅遁倫、宗喀巴釋論（湯薌銘譯纂）、韓清淨，三本著名注疏為參照。從中分析每條戒欲對治的染污心行，俾期有志行菩薩道者，能認識各種煩惱心理，警覺某些情緒煩惱可能會引起那些行為而違犯菩薩戒。

透過古德注疏研究，也解決兩個問題意識。一是《梵網經》犯重須取相懺，看似與《瑜伽戒本》失戒猶可重受不同。但《梵網經》須見好相方可重受，是指犯前四根本罪，若是犯後六重，雖未見好相，仍許懺更受。二是《菩薩瓔珞本業經》提及菩薩戒不會失戒，與《瑜伽戒本》犯重失戒說法有異。所謂的「失戒」是約功能論，失去防非攝善的功能。而「不失戒」是約種體論，從受菩薩戒一薰識種後，戒體永在不失，故云「不失戒」。

此外，《梵網經菩薩戒本》當中，由統計可知，與「瞋」等相關的煩惱心所出現次數最多，共31次，可見「瞋心」是《梵網經》菩薩戒主要對治之煩惱心理。其次以「貪」等相關的次多，有20次。而與「慢」相關的有14次。至於在《瑜伽菩薩戒本》中，與「瞋恨」（āghāta）相關的煩惱心所最多，總共出現29次，可見「瞋恨心」是瑜伽菩薩戒首要對治之煩惱心理。其次以「貪」（abhidhyā）相關的煩惱心所，出現有10次。而與「慢」（māna）相關的有9次。兩部菩薩戒欲對治的煩惱心所不約而同，皆是以「瞋心」為首要警覺作意，其次是「貪心」，第三是「慢心」。菩薩道行者，應先注意這些心理煩惱最容易傷害菩提心、違反菩薩道、違悖佛性，以方便掌握菩薩心行。

有些戒文無法明顯歸類，可能是因為混雜貪瞋癡等煩惱而造就犯戒的情況，很難單獨歸類為是哪一種煩惱心所。然而只要能警覺作意各條戒所對治的煩惱心所，善持性遮戒法，從「攝律儀戒」、「攝善法戒」、「饒益有情戒」次第圓滿三聚淨戒，則能從菩薩心地戒中，進修菩薩道。 Previous academic literature review researches on “Bodhisattva Precepts” mostly explored its notion, content, language and literature reviews from the perspective of “Bodhisattva Path” and filial piety, or text annotation, “Six Paramitas and the Four Samgrahas”. However, since the “Bodhisattva Precepts” are also known as the mind precepts, in addition to the precepts, they also emphasize the adherence to the mind. Therefore, this paper tries to use the methods of statistics and analysis to explore the annoyance and behavior of the major and minor precepts in the Fanwangjing Bodhisattva Precepts and Yogācāra Bodhisattva Precepts.

According to the definition of Yogācāra school, the two Bodhisattva Precepts are divided into two categories: fundamental troubles (kleśa) and follow troubles (upakleśa), and arranges and accumulates all kinds of troubles mentioned in the two Bodhisattva Precepts in accordance with the definitions of the Yogācārabhūmi and Vijñaptimātratāsiddhi-Sāstra. In addition to the precepts, reference is also made to the commentaries written by masters. Fanwangjing refers to the commentaries of five representative patriarchs, including Zhiyi of Tien Tai sect, Fazang of Huayan sect, Lianchi and Zhixu of Pure land sect, coupled with Hongzan of Vinaya sect. The Yogācārabhūmi is supplemented by three famous commentaries, Dunlun of Silla, Zongkaba hermeneutics (translated by Tang Xiangming) and Han Qingjing. Analyzing the defiled thought and behavior of each precept seeks to cure, so that those who aspire to walk on Bodhisattva Path can understand all kinds of annoyance psychology and be aware that some emotional annoyance may cause those behaviors and violate the Bodhisattva precepts.

Through the study of commentaries written by masters, two problems can also be solved. First, Fanwangjing must take a phase confession (sensed Buddha) when violating major precepts, which seems to be different from the Yogācāra Precepts. However, Fanwangjing can only take precepts again after sensing Buddha, which refers to that if anyone commits the first four major precepts. If someone violates the last six major precepts, although he has not seen a good sign, he is still allowed to repent and take the precepts again. Second, the Bodhisattva keyūra mūlakarma Sutra mentions that Bodhisattva Precepts will not lose precepts, which is different from the Yogācāra precepts. The so-called "loss of precepts" is about function, which loses the function of preventing wrongdoing. And "not losing the precepts" is about the precept substance. After taking the Bodhisattva precepts, the vinaya seeds will be stored in the alaya-consciousness, and the precept substance will never lose forever, so it is said that "not losing the precepts".

In addition, according to the statistics, the precepts related to "anger" appear the most frequently, with a total of 31 occurrences. It can be seen that "anger" is the main worry psychology of Bodhisattva precepts in Fanwangjing. Secondly, there are 20 occurrences related to "greed". There are 14 occurrences related to "arrogance". As for the mention of hate (āghāta) in Yogācāra Bodhisattva Precepts has the most precepts, and the troubles related to "anger and hatred" appear a total of 29 times. It can be seen that "anger and hatred" is the primary worry psychology in Yogācāra Bodhisattva Precepts. Furthermore, relating to greed (abhidhyā) occurs 10 times. And, there are 9 occurrences related to "arrogance" (māna). That both sutras of two Bodhisattvas precepts want to abstain from the trouble are similar. Both of them take "anger" as the primary vigilance, followed by "greed", and the third is "arrogance". Bodhisattva practitioners should firstly pay attention to these psychological troubles, which are most likely to hurt the ‘Bodhi Mind’ and to violate the ‘Bodhisattva Path’ and Buddha nature, so as to facilitate the mastery of the Bodhisattva mind and behavior.

Some precepts cannot be clearly classified. The reason that greed, anger and ignorance can involve with the trouble at the same time, which leads to the violation of precepts. It is difficult to classify them separately as what kind of troubles. However, as long as one can be alert to the mental elements of each precept, then that is intended to cure the troubles, being good at holding the precepts, and completing the three categories of pure precepts from "precepts of rules and disciplines", "precepts comprised of wholesome dharmas" and "precepts for benefit in beings", so that we can learn the ‘Bodhisattva Path’ from the Bodhisattva's mind precepts.