法華義疏 7.264

7.264

佛昔令持小戒為令悟大，故小戒為因、悟大為果。如《勝鬘》云「為大乘故說於六處，謂波羅提木叉、出家受戒、具足戒、正法住、正法滅等」。「法王法中」下，第三，有人言：通取一切戒為梵行，別名斷婬為梵行。故《大品》云「婬欲障生梵天」，何況菩提？今謂前已明戒果，今明定果，昔行小行至小涅槃，今悟平等至大涅槃也。「我等今者」下，前三即是三學之法次第，今明人利益，初偈明智果，謂為他說法生他之慧，次一偈半明斷果，謂受他供養生他之福。又前偈自為法施主、眾生為福田，後偈明自為福田、眾生為施主。所以然者，始捨小乘斷常、信今日中道，堪為人天二乘福田。如《大品》身子問菩薩住何等地為二乘福田？佛答從初發心為二乘福田也。

The Buddha formerly had them uphold minor precepts in order to cause them to awaken to the great; thus the minor precepts are the cause, and awakening to the great is the fruit. As the Śrīmālādevī Sūtra says, "For the sake of the Mahāyāna, the six items are taught: namely, the prātimokṣa, leaving home to receive the precepts, the full precepts, the abiding of the true Dharma, and the extinction of the true Dharma, and so forth." From "In the Dharma of the Dharma King..." onward is the third part. Some say: generally taking all precepts is pure conduct, while specifically eliminating lust is pure conduct. Thus the Pañcaviṃśatisāhasrikā says, "Lustful desire obstructs rebirth in the Brahmā heaven," not to mention bodhi. We now say: earlier the fruit of precepts was already explained, and now the fruit of concentration is explained; formerly they practiced minor practices and reached minor nirvāṇa, but now they awaken to equality and reach great nirvāṇa. From "We now..." onward: the preceding three correspond in sequence to the Dharmas of the three trainings; now the benefit to persons is explained. The first verse explains the fruit of wisdom, which means teaching the Dharma to others to give rise to their wisdom; the following one and a half verses explain the fruit of eradication, which means receiving offerings from others to give rise to their merit. Furthermore, the former verse explains being oneself a donor of the Dharma while sentient beings are the field of merit; the latter verse explains being oneself a field of merit while sentient beings are the donors. Why is this? Having just abandoned the annihilation and permanence of the Hīnayāna and had faith in today's Middle Way, one is worthy of being a field of merit for humans, devas, and the two vehicles. As in the Pañcaviṃśatisāhasrikā, Śāriputra asked on what ground a bodhisattva resides to be a field of merit for the two vehicles, and the Buddha answered that from the initial aspiration of the mind, one is a field of merit for the two vehicles.