法華文句記 10.53

10.53

「問若爾」等者，若不須事塔及色身骨，亦應不須持事戒，乃至不須供養事僧耶？答意者有二：一違問答，即指初品未能入事，故且依理以為舍利，以經為塔。次順問答，即能持得初二篇也。若爾，此亦但成違問答也。何者？持初二篇但成初二品耳，故不應以能持下篇三品為難。諸修圓行者，請觀斯文。若初二品人初心念念常在四種三昧，容於下三眾法少違，至下三品止作二持眾別兩行纖毫不犯，具如《止觀》持戒清淨中，尚事理雙美方堪向道，況入道者令事虧耶？若未專於四種三昧，五篇七聚菩薩重輕不可微犯，方稱一期教門大旨。何以故？出家菩薩具足堅持毘尼篇聚，大乘教意一切皆然，但護篇聚於彼《梵網》八萬律儀未為持相，但此土器劣且以小檢助成大儀，仍曉開遮輕重緣體制緣漸頓捨義有無，坐次分流懺法天隔，復有七眾同否大小共別，方於自行量己品位去取適時，或慕大節而昧存亡，有據小文而迷觀道。若得今意，先以理教定，次以位行驗，若不爾者，鳥鼠人也，安論品位乎？敬請受佛遺言少分恭稟。

Regarding "Question: If so..." and so forth: If phenomenal stupas and bones of the physical body are not needed, should one also not need to uphold phenomenal precepts, and even not need to make offerings to the phenomenal Saṅgha? The intention of the answer has two parts: first, answering contrary to the question, pointing out that those of the first grade cannot yet enter into phenomenal matters, so they provisionally rely on principle as relics and take the sūtra as a stupa. Second, answering in accord with the question, namely being able to uphold the first two categories [of precepts]. If so, this also only constitutes answering contrary to the question. Why? Upholding the first two categories merely accomplishes the first two grades; therefore, one should not raise an objection based on being able to uphold the lower three categories of grades. May all who cultivate the perfect practice please examine this text! If persons of the first two grades in their initial mind are constantly in the four types of samādhi thought-moment after thought-moment, they may slightly transgress the collective rules of the lower three [categories]; but when reaching the lower three grades, in the two practices of upholding by prohibition and action, and in both the collective and specific practices, they do not violate even the finest hair. This is fully detailed in the purification of upholding precepts in the Cessation and Contemplation: only when both phenomenal and noumenal are doubly perfected is one fit to advance toward the path—how could entering the path allow phenomenal matters to be deficient? If one is not yet devoted to the four types of samādhi, the heavy and light bodhisattva precepts of the five categories and seven groups must not be slightly violated; only then does one match the grand purport of the lifetime teaching. Why? A home-leaving bodhisattva fully and firmly upholds the categories and groups of vinaya; the intention of the Mahāyāna teaching is entirely thus. Merely guarding the categories and groups does not yet constitute the characteristic of upholding regarding the eighty-thousand deportments of the Brahmā Net; however, because the capacity of this land is inferior, we provisionally use minor restraints to assist in accomplishing the great deportment. One must still clearly know open and closed, heavy and light, conditions and essence, provisional conditions, gradual and sudden, and whether there is the meaning of relinquishment; the order of seating differs in stream, and repentance rituals are as separated as heaven and earth; furthermore, there are differences regarding whether the seven groups are identical or not, and what is shared or distinct between the Mahāyāna and Hīnayāna. Only then, in one's personal practice, can one measure one's own grade and rank to adopt or reject at the proper time. Some admire the great integrity yet are ignorant of survival and demise; others rely on minor texts yet are confused about the path of contemplation. If one grasps the present intent, first determine it through principle and teaching, and next verify it through rank and practice. If one does not do so, one is a bat-like person—how could one discuss grades and ranks? I respectfully ask that one reverently receive even a small portion of the Buddha's bequeathed words.