妙法蓮華經玄贊 6.26

6.26

贊曰：下二頌半喻戒取。中分二：初一頌半喻總行相，後一頌喻別行相。此初也。然諸古師先無正文多取小乘以解戒相，今依新文大乘義解，學者應知。「鳩盤荼」者可怖畏鬼，此喻戒取。重執隨順諸見戒生，不緣餘法，如踞土埵。《字林》「蹲，坐虛也」。「踞」音居御反，垂足實坐，倚也亦蹲也。「埵」音丁果反，小土聚隅也、堅土也。《玉篇》「丁戈反，小塊累也，亦堅土也、堁也」。有作「堆」音，聚土也。非也。若單執戒為勝因生取，名離地一尺；執順戒之禁為勝因生取，名二尺。或執為勝，如一尺；更執為因，如二尺。戒取必須具此二相，不爾是邪見所攝。不須別配上界二取，不說餘惑通上界故。雖執欣求出世滅果，去生人天名往，還沈惡道名返，常沈生死、虛功苦行名遊行，執為最勝乖背正道名縱逸，執為正因染著生死名嬉戲。

The Commentary says: The following two and a half verses are a metaphor for attachment to rules and rituals. Within this there are two parts: the first one and a half verses are a metaphor for the general functional aspect, and the following one verse is a metaphor for the specific functional aspect. This is the first. However, earlier masters in the past, lacking clear texts, mostly took the Hīnayāna to explain the aspects of precepts; now, explaining them in accordance with new texts according to the Mahāyāna meaning, students should be aware. 'Kumbhāṇḍas' are terrifying ghosts; this is a metaphor for attachment to rules and rituals. Clinging firmly to and following along with the precepts arising from various views without taking other dharmas as objects is like 'squatting on a mound of earth.' The Zilin says: 'Crouching (dun) means sitting without support.' Ju (踞) is pronounced ju-yu reverse; it means sitting firmly with hanging feet, leaning, and also crouching. Duo (埵) is pronounced ding-guo reverse, meaning the corner of a small earth heap, or hard earth. The Yupian says: 'Ding-ge reverse; a small lump piled up, also hard earth, or dust.' Some pronounce it dui (堆), meaning a heap of earth; this is incorrect. If one merely clings to the precepts as an excellent cause and generates attachment, this is called 'one foot off the ground'; clinging to the restrictions that accord with the precepts as an excellent cause and generating attachment is called 'two feet.' Or, clinging to them as supreme is like 'one foot,' and further clinging to them as the cause is like 'two feet.' Attachment to rules and rituals must possess these two aspects; otherwise, it is subsumed under wrong view. There is no need to assign them specifically to the two attachments of the higher realms, because the other afflictions are not said to be common to the higher realms. Although they adhere to seeking the supramundane result of cessation, going to be born among humans and devas is called 'going,' and sinking back into the evil destinies is called 'returning'; constantly drowning in saṃsāra and vainly exerting painful austerities is called 'wandering around'; clinging to them as supreme and turning against the correct path is called 'dissolute'; and clinging to them as the correct cause and being defiled and attached to saṃsāra is called 'playing.'