法華玄義釋籤 8.29

8.29

次別願，文三：先舉菩薩戒中一十二願，次列《大經》防護十願，三對《大論》十戒以辨同異。初如文。次文二：先列，次與根本五支辨同異。初文二：先列，次結意又二：先標意，次會同。次與五支辨異中云「如醫療病」等者，菩薩醫王療眾生病不為病污。三與《大論》十戒對辨者，《大經》十戒對《大論》十戒，文稍參互，今具對錄。論不缺，即《大經》禁戒，屬根本業支。論不破不穿，即《大經》清淨戒善戒，屬前後眷屬支。故文中云「從根本眷屬等兩支中出禁等三」。論不雜戒，即《大經》不缺戒，屬非諸惡覺覺清淨支。論隨道戒、無著戒，即《大經》不析戒，屬護持正念支。論自在戒智所讚戒、隨定戒、具足戒，即《大經》大乘戒、不退戒、隨順戒、畢竟戒、具足諸波羅蜜戒，屬迴向無上道支。從五支出文雖如前，若但以論十對大經十者，論不缺戒即《大經》禁戒。論不破戒即《大經》清淨戒，論不穿戒即《大經》善戒，論不雜戒即《大經》不缺戒，與論不缺，名同意別。論取缺壞不任故對根本，經取微有缺損故對不雜。論隨道戒、無著戒即《大經》不析戒，論智所讚戒即《大經》大乘戒，論自在戒即《大經》不退戒、隨順戒，論隨定戒即《大經》畢竟戒，論具足戒即《大經》具足波羅蜜戒，但依此對自見，誤文亦不須改。次「涅槃」下結勸辨位如文。

Next, on the specific vows, the text has three parts: first, presenting the twelve vows in the Bodhisattva Precepts; second, listing the ten protective vows of the Great Sūtra; third, comparing them with the ten precepts of the Great Treatise to discern similarities and differences. The first is as in the text.

The second text has two parts: first, listing; next, discerning similarities and differences with the five fundamental limbs. The first text has two parts: first, listing; next, concluding the meaning, which again has two: first, stating the meaning; next, harmonizing them.

Next, in discerning the differences with the five limbs, the phrase "like a doctor curing illness," etc., means that the bodhisattva is a king of physicians who cures the illnesses of sentient beings without being defiled by illness.

Third, on comparing them with the ten precepts of the Great Treatise: comparing the ten precepts of the Great Sūtra with the ten precepts of the Great Treatise, the text involves some cross-correspondence, which is now recorded in full.

The Treatise's unbroken precepts correspond to the Great Sūtra's prohibitive precepts, belonging to the limb of fundamental karmic action.
The Treatise's non-breached and non-perforated precepts correspond to the Great Sūtra's pure precepts and wholesome precepts, belonging to the limbs of preceding and following retinues. Therefore, the text states: "from the two limbs of fundamental and retinue, the three precepts such as the prohibitive are produced."
The Treatise's unadulterated precepts correspond to the Great Sūtra's non-deficient precepts, belonging to the limb of being free from evil thoughts and pure in awareness.
The Treatise's path-accordant precepts and unattached precepts correspond to the Great Sūtra's non-disintegrating precepts, belonging to the limb of safeguarding correct mindfulness.
The Treatise's autonomous precepts, precepts praised by the wise, concentration-accordant precepts, and complete precepts correspond to the Great Sūtra's Mahāyāna precepts, non-retrogressing precepts, compliant precepts, ultimate precepts, and precepts complete in all perfections, belonging to the limb of dedicating toward the unexcelled path.

Although deriving them from the five limbs is as stated above, if one merely compares the ten of the Treatise directly against the ten of the Great Sūtra:
The Treatise's unbroken precepts are the Great Sūtra's prohibitive precepts.
The Treatise's non-breached precepts are the Great Sūtra's pure precepts.
The Treatise's non-perforated precepts are the Great Sūtra's wholesome precepts.
The Treatise's unadulterated precepts are the Great Sūtra's non-deficient precepts. As for the Treatise's unbroken precepts, the names agree but the meanings differ: the Treatise takes breakage rendering them useless to correlate with the fundamental, while the Sūtra takes slight damage to correlate with unadulterated.
The Treatise's path-accordant precepts and unattached precepts are the Great Sūtra's non-disintegrating precepts.
The Treatise's precepts praised by the wise are the Great Sūtra's Mahāyāna precepts.
The Treatise's autonomous precepts are the Great Sūtra's non-retrogressing precepts and compliant precepts.
The Treatise's concentration-accordant precepts are the Great Sūtra's ultimate precepts.
The Treatise's complete precepts are the Great Sūtra's precepts complete in perfections.
Simply rely on this correspondence and it will be clear of itself; erroneous text need not be emended.

Next, the concluding exhortation and discernment of stages from "nirvāṇa" onward is as in the text.