大方廣佛華嚴經疏 19.17

19.17

第十觀戒。戒為行體，亦賴眾緣，從緣成戒，戒性如空。起心持者，是謂迷倒。無善無威儀，不雜二乘心，是名持淨戒，此戒乃名真梵行也。其中十事，前八是受、後二是隨。受中壇場得戒之處，問淨、教儀並教授師，三說羯磨即得戒法。和尚，得戒根本。阿闍黎者，正即二師，義兼七證。剃髮著衣，是戒外相。隨中乞食，四依之一，正命謂離四邪五邪。若依菩薩戒，類例上文，具如《善戒經》及彌勒菩薩所造《受菩薩戒羯磨》所辨。此上十境，正約菩薩，傍兼聲聞，設依小受修觀則為菩薩，即如此方。又《善戒經》「欲受菩薩戒，皆先具受前之三戒。」故所觀境通於大小，其能觀智唯實教大乘。上來尋伺觀竟。

Tenth, contemplating the precepts. The precepts are the essence of practice, yet they also rely on multiple conditions; arising from conditions to form the precepts, the nature of the precepts is like space. To give rise to the mind to hold them is called delusion. Having neither good nor deportment, and not mixing with the mind of the two vehicles, is called holding the pure precepts; these precepts are named true pure practice. Among the ten matters, the first eight concern reception, and the last two concern compliance. Among those of reception: the platform is the place where precepts are obtained; inquiring about purity and teaching the decorum both belong to the instructing master; the threefold recitation of the karma confers the precept dharma. The upādhyāya is the root of obtaining the precepts. The ācāryas specifically refer to the two masters, and in meaning encompass the seven witnesses. Shaving the hair and donning the robes are the external marks of the precepts. Among those of compliance: alms-begging is one of the four dependencies; right livelihood means being free from the four wrong ways of livelihood and the five wrong ways of livelihood. If based on the bodhisattva precepts, they are patterned on the text above, fully distinguished as in the Bodhisattvabhūmi-śīla Sūtra (Shan jie jing) and the Bodhisattva-prātimokṣa-vidhi composed by Maitreya Bodhisattva. These ten objective spheres above primarily concern the bodhisattva, and secondarily encompass the śrāvaka; even if one receives [the precepts] according to the lesser [vehicle], cultivating contemplation makes one a bodhisattva, just as in this land. Furthermore, the Shan jie jing states: "One who wishes to receive the bodhisattva precepts must first completely receive the preceding three sets of precepts." Therefore, the objective spheres contemplated span both the Mahāyāna and Hīnayāna, while the contemplating wisdom is solely that of the true teaching of the Mahāyāna. The contemplation of gross investigation and subtle examination above is concluded.