法華文句記 5.89

5.89

「優婆塞戒經」等者，此中文意正開其善不論其罪，因明用膠便釋之耳。今亦因此依彼略明，故彼經廣明五戒持破之相。又云：若不持戒名垢優婆塞、臭優婆塞、旃陀羅優婆塞，若持殺戒者乃至蟻子，若持戒酒乃至露珠，於五戒上加不沽酒，是名六重。今出家在家云持酒戒，猶以酒和食，一人凡飲幾露珠耶？尚不及優婆塞戒，安能期佛道耶？於五戒上更有眾多失意之罪，今文未盡。又有失意，謂不供養師僧、不瞻病，空發遣乞者，不起迎逆四眾長宿，見破戒者云彼不如我，六齋日不受八戒，四十里內有講不聽，受僧招提臥具床座，疑水有蟲而飲，嶮難獨行，獨宿尼寺，為財命故打拍奴婢及以外人，於路見比丘沙彌不得前行，僧中行食不得偏與本師好者及過分與，路行見病不瞻不視、不囑授令治，持如是戒者名淨、名香、名分陀利優婆塞。又制優婆塞，令種種供養三寶形像塔廟，畫像不得雜乳膠雞子，供養像時晝夜不異，不得酥油塗像身及乳洗，不得造半身像，像身不具，應密藏之。應勸人治，治已當出供養。又見毀像如全無異，以四天下寶供養，不如直以種種功德讚歎尊像，志心供養二福無別。供養法者志心信樂，受持讀誦解說書寫，如法而行及勸人行，種種書十二部經，供養經如供養佛，唯除洗浴名供養法。供養僧者，應當供養發菩提心，受持戒者出家之人，四向四果，名供養僧。今經小善尚為佛因，況復長時志心供養。此等雖屬在家優婆塞，及有少許非文正意，然制罪令持，持即人天之善，並可開為緣因，然亦並是出家行者之要，堪為常規，是故便錄。今經欲收無始微善咸趣菩提，若已發心隨有毫善莫非緣因。

As for the *Upāsakaśīla-sūtra* and so forth, the intention of the text here is precisely to open their goodness without discussing their transgressions; because it clarifies the use of glue, it simply explains it. Now, taking this opportunity, I also briefly clarify it based on that text; hence that sūtra broadly clarifies the aspects of maintaining and breaking the five precepts. It also says: if one does not maintain the precepts, one is called a defiled upāsaka, a foul-smelling upāsaka, or a caṇḍāla upāsaka. If one maintains the precept against killing, it extends even to ants; if one maintains the precept against alcohol, it extends even to dewdrops. Adding not selling alcohol to the five precepts, these are called the six grave [precepts]. Nowadays, both renunciants and householders say they maintain the precept against alcohol, yet they still mix alcohol into food. Generally speaking, how many dewdrops does one person drink? They do not even measure up to the upāsaka precepts; how could they hope for the Buddha path? In addition to the five precepts, there are many more sins of negligence, which the present text does not exhaust. There are also offenses of negligence such as: not making offerings to masters and monks; not tending to the sick; dismissing beggars empty-handed; not rising to welcome senior members of the fourfold assembly; seeing one who breaks the precepts and saying 'they are not as good as me'; not receiving the eight precepts on the six vegetarian feast days; not listening to lectures within forty *li*; receiving the beddings and seats of the monastic residence; drinking water when suspecting there are insects in it; travelling alone through dangerous paths; staying overnight alone in a nunnery; beating male and female slaves as well as outsiders for the sake of wealth or life; walking ahead upon seeing a monk or novice on the road; when distributing food in the Saṅgha, showing partiality to one's own master or favourites, or giving excessively; seeing the sick on the road without attending to them, looking after them, or commissioning someone to treat them. One who maintains such precepts is called a pure, fragrant, puṇḍarīka upāsaka. Furthermore, it regulates upāsakas to make various offerings to the images, stupas, and shrines of the Three Jewels: painted images must not be mixed with milk, glue, or eggs; when making offerings to images, day and night must not differ; one must not smear the body of an image with clarified butter or oil, or wash it with milk; one must not make half-body images; if the body of an image is incomplete, it should be kept hidden in secret. One should encourage people to repair it, and once repaired, bring it out to make offerings. Furthermore, seeing a damaged image as no different from a complete one: making offerings with the treasures of the four continents is not as good as directly praising the venerable image with various virtues; with a dedicated mind of offering, the two merits are no different. As for making offerings to the Dharma, with a dedicated mind of faith and joy, receiving, upholding, reading, reciting, explaining, and copying it, practicing in accordance with the Dharma, and encouraging others to practice, writing down the twelve divisions of the sūtra texts in various ways, making offerings to the sūtras as one would make offerings to the Buddha—only excluding washing and bathing—is called making offerings to the Dharma. As for making offerings to the Saṅgha, one should make offerings to those who have generated the bodhicitta, renunciants who uphold the precepts, and those of the four directions and four fruits; this is called making offerings to the Saṅgha. In the present sūtra, even slight goodness serves as a cause for buddhahood, how much more so long-term offerings made with a dedicated mind! Although these pertain to householder upāsakas, and a small part is not the primary intent of the text, regulating transgressions to cause them to uphold them—upholding them is the goodness of humans and devas, and all can be opened as conditional causes; moreover, they are all essentials for renunciant practitioners and can serve as regular rules, which is why they are recorded here. The present sūtra wishes to gather the slight goodness from beginningless time so that all progresses toward bodhi; if one has already generated the mind, then whatever tiny bit of goodness one has is nothing other than a conditional cause.