妙法蓮華經玄義 3.172

3.172

《涅槃》欲辨菩薩次第聖行，故具列諸戒淺深、始終、具足。善能護持，即入初不動地，不動、不退、不墮、不散，是名戒聖行。戒聖行既從始淺以至於深，今仍判其麁妙。禁、淨、善三戒屬律儀，律儀通攝眾，故定尊卑、位次緒。雖有菩薩、佛等，不別立眾，故戒法是同，但以佛菩提心為異耳。故知律儀等三戒，三藏攝。不缺是定共，根本禪是事，亦屬三藏攝，是故為麁。不析戒是體法道共，即通教攝。大乘、不退等別教攝，亦兼於通。通有出假，隨機順理，於道不退。然依真諦，不及別人，別人為妙也。隨順、畢竟、具足等，圓教攝。不起滅定現諸威儀，不捨道法現凡夫事，故名隨順。唯佛一人具淨戒，餘人皆名污戒者，故名畢竟戒。戒是法界，具一切佛法、眾生法，到尸彼岸，故名具足波羅蜜戒。《淨名》云：「其能如是，是名奉律，是名善解。」此經云：「我等長夜持佛淨戒，法王法中久修梵行，始於今日得其果報。」又，「羅睺羅密行，唯我能知之。」豈非待前諸戒皆麁，唯圓為妙也。復次持初戒如乳，中間如三味，後戒如醍醐，醍醐為妙（云云）。

The Nirvāṇa [Sūtra] wishes to discern the sequential holy practices of a bodhisattva, and therefore fully lists the shallowness and depth, beginning and end, and completeness of the various precepts. If one is well able to protect and maintain them, one enters immediately into the initial immovable stage; being immovable, non-retrogressing, non-falling, and non-dispersing is called the holy practice of precepts. Since the holy practice of precepts progresses from the shallow beginning to the deep end, we now judge their coarseness and subtlety. The three precepts of prohibition, purity, and goodness belong to the disciplinary vows (saṃvara). Since the disciplinary vows generally encompass the assembly, they determine seniority, rank, and order. Although there are bodhisattvas, buddhas, and so forth, they do not establish a separate assembly; therefore, the precept-dharma is identical, differing only by the mind of buddha-bodhi. Hence we know that the three precepts of disciplinary vows and the like are subsumed under the tripiṭaka [teaching]. Non-broken [precepts] are concurrent with concentration; the fundamental dhyānas are phenomenal, and likewise belong to the tripiṭaka teaching; therefore they are coarse. The precept of non-analysis is concurrent with the path through understanding phenomena as empty (dharmatā), and thus is subsumed under the shared teaching. The great vehicle, non-retrogression, and so forth are subsumed under the distinctive teaching, and also extend into the shared. The shared has emergence from emptiness into provisionality; following spiritual capacities and according with principle, it does not retrogress from the path. Yet relying on the real truth, it falls short of the distinctive person; the distinctive person is subtle. Accordance, ultimate, completeness, and so forth are subsumed under the perfect teaching. Not arising from the cessation-concentration yet manifesting all deportments, and not abandoning the dharma of the path yet manifesting ordinary worldly affairs, is therefore named 'accordance'. Only the Buddha alone is endowed with pure precepts, while all others are called defilers of precepts; hence it is named the 'ultimate precept'. Precepts are the dharma realm, fully endowed with all buddha-dharmas and sentient-being dharmas, reaching the other shore of śīla; hence it is called the 'complete pāramitā precept'. The Vimalakīrti-nirdeśa says: 'One who can be like this is named one who upholds the vinaya, is named one of good understanding.' This sūtra says: 'We for a long night upheld the Buddha's pure precepts, long cultivating pure practice within the dharma of the Dharma King, and only today do we obtain their reward.' Furthermore: 'Rāhula's secret conduct, only I can know.' How could it not be that relative to the preceding precepts, all are coarse, and only the perfect is subtle? Furthermore, upholding the initial precepts is like milk, those in the middle are like the three flavors, and the final precepts are like sarpir-maṇḍa; sarpir-maṇḍa is subtle, and so forth.