法華玄義釋籤 8.28

8.28

次「迴向具足」者，能迴己與他、迴因向果，至此方得名為具足。先標名，次「即是」下釋，中二：先略舉願行，次釋願行。初文以願行具足得大乘名，前四濫小，是故此中偏名大乘。次「弘誓」下釋，釋中三：先總願指前，次明事行，三廣明別願。初如文。次文者，雖列六度猶戒中攝，故六全成戒。言能忍身苦名為生忍，忍心違順名為法忍，八風秖是利衰等八，不出違順。「雞狗等戒」者，此諸外計並屬勒沙婆宗二十五諦中，彼云苦行有六：一自餓，二投淵，三赴火，四自墜，五寂默，六持牛狗等戒。謂得宿命智，見從牛等中來得生人身，便謂修牛等行而得人身，即便噉草及噉糞等。不知牛等於彼業謝，往勝因牽生於人天，亦如《婆沙》。屠兒伽叱緣及六十二見，如《止觀》第二記。

Next, regarding "dedication being complete": being able to dedicate oneself to others, and to dedicate causes toward the fruit, only upon reaching this can it be called complete. First it states the name, and next from "that is" onward it explains, within which there are two parts: first, briefly citing the vows and practices; next, explaining the vows and practices. The first text, by virtue of the completeness of vows and practices, attains the name of Mahāyāna; because the former four could be confused with the Hinayāna, here it is specifically named Mahāyāna.

Next, from "vast vows" onward is the explanation, within which there are three parts: first, referring the general vows to the preceding; second, clarifying phenomenal practice; third, elaborating on the specific vows. The first is as in the text. In the next text, although the six perfections are listed, they are still subsumed within precepts, so all six become precepts. Being able to endure physical suffering is called endurance of sentient beings; enduring the mind's agreement and opposition is called endurance of dharmas. The eight winds are merely the eight such as gain and loss, which do not go beyond agreement and opposition.

Regarding "the precepts of chickens, dogs, and the like": these non-Buddhist views all belong among the twenty-five principles of the Ṛṣabha school. They say there are six ascetic practices: first, self-starvation; second, throwing oneself into deep pools; third, casting oneself into fire; fourth, throwing oneself from heights; fifth, silence; sixth, observing the precepts of cattle, dogs, and so forth. That is, having attained the supernormal knowledge of past lives, they saw that they came from cattle and the like to be born as humans, and thereupon claimed that cultivating the conduct of cattle and the like leads to birth as a human; they then ate grass, ate dung, and the like. They did not realize that the karma of those cattle and the like had exhausted, and previous superior causes led them to be born among humans or gods, as described in the Mahāvibhāṣā. The story of the butcher Gāḍha and the sixty-two views are as recorded in the second fascicle of the Zhiguan.