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袈裟披體。戒晶沾身。此之重恩。從師長得。若求小果。僅能自利。今為大乘。普願利人。則世出世間二種師長。俱蒙利益
。是為發菩提心第三因緣也。
「袈裟披體」：袈裟就是出家這個衣服，叫袈裟。
「莫道袈裟容易得，皆因屢世種菩提。」出家不是很容易的，你若沒有善根是出不了家，出家也不會長遠。那麼必須要發願生生世世都童真入道，發這個菩提心
。童真入道比較容易修行，也容易得五眼六通，你一不是童真了就很不容易修行了，當然也可以修行，但是不容易的。
「戒品沾身」：這個戒品，就是所說的有五戒，有八戒，有十重四十八輕戒是菩薩戒，比丘有二百五十條戒，比丘尼就有三百四十八條戒。這個戒品就是受比丘戒、沙彌戒、菩薩戒，受這個戒，這叫戒
品。那麼「眾生受佛戒，即入諸佛位」，受戒就入諸佛位，所以說戒品沾身，這個金剛光明寶戒的戒體得到了。
「此之重恩從師長得」：說這種的重恩，這個戒品、袈裟、，是從師長那兒得來的。「若求小果，僅能自利」：你得到袈裟披體，戒品沾身，你要是不修大乘法，僅僅就修這個小乘，求證阿羅漢果，這也是好，但是只是自利而沒能利他，只能自覺而不能覺他，只能自度而不能度他。
今為大乘，普願利人」：現在為這個大乘的種子，發大菩提心只是願意利益其他的眾生，而忘了自己。「則世出世間，二種師長」：世間的師長和出世間的師長，這兩種的師長。
「俱蒙利益」：都得到好處了，這是報
師長恩。因為他教你，你修行，你成道，是由他幫助你的，所以俱蒙利益，這個世間的師長和出世間的師長也都得到利益。「是為發菩提心第三因緣也」：這是發喜提心第三
種的因緣。
待續
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Essay:
The kashaya sash covers our bodies; the various precepts
permeate our being. It is through the deep kindness of
teachers and elders that we have obtained them. If we seek a
small fruition, we can benefit only ourselves. Our aim in
the Great Vehicle is to vow to benefit all people
everywhere. In that way, we can benefit both secular and
world-transcending teachers and elders. This is the third
cause and condition for resolving the mind upon Bodhi.
Commentary:
The kashaya sash covers our bodies: The "kashaya" is
the precept sash worn by left-home people.
"Do not say that it is easy to obtain a
kashaya. We can only receive one as a result of Bodhi seeds
planted in the past."
Leaving home is not easy. Without good
roots, you cannot do it, or at least you won't be able to
remain a left-home person for very long. We should vow to
enter the Way in life after life as virgin youths. We ought
to resolve our minds on Bodhi in that manner. Cultivation is
very easy for those who have entered the Way as virgin
youths, and they can easily obtain the five eyes and six
spiritual penetrations. On the other hand, cultivation is
difficult for those who are not virgin youths. Of course
they, too, can cultivate, but only with difficulty.
The various precepts permeate our
being: "The various precepts" include the five lay
precepts, the eight lay precepts, the ten major and
forty-eight subsidiary Bodhisattva Precepts, the two hundred
and fifty Bhikshu Precepts, and the three hundred and
forty-eight Bhikshuni Precepts. Various precepts are taken
by Bhikshus, Shramaneras, and Bodhisattvas.
"When living beings receive the Buddhas'
precepts, they immediately enter the Buddhas' position."
When we receive the precepts, we enter the Buddhas'
position. And the various precepts permeate our being; that
is, we obtain the vajra-bright precious precept-substance.
It is through the deep kindness
of teachers and elders that we have obtained them:
We obtained the precepts and the kashaya sash due to their
great kindness. And if, once we have obtained such rare
treasures, we seek a small fruition, we can benefit
only ourselves.
If we don't cultivate the Dharma of the
Great Vehicle, but cultivate only the Dharma of Small
Vehicle, then we can realize only the fruition of Arhatship.
An Arhat helps beings in small ways, since he saves and
benefits only himself, not others.
Our aim in the Great Vehicle
heritage is to become deeply resolved upon Bodhi and
to vow to benefit all people everywhere. We wish to
benefit other people and to forget about ourselves.
In that way, we can benefit both our secular and
world-transcending teachers and elders. Our secular
and world-transcending teachers and elders both gain
advantage. Their aid will help us to accomplish the Way;
therefore, they will have a share in the merit. This is the
third cause and condition for resolving the mind upon Bodhi.
~ To be continued
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