大方廣佛華嚴經疏 24.9

24.9

第二戒藏，文三。釋相中二：初列十名、後隨牒釋。初中，十戒皆通三聚，取其相顯，初但饒益有情、後一律儀、中八通三。約遮過罪皆菩薩律儀，但為救護等即是饒益。攝善可知。為顯此十皆通三聚，故釋後一復顯三聚。二牒釋中，十戒為十，皆先牒、後釋。初饒益者，菩薩本意，故首明之。二不受中，文有二意：一不受邪戒，謂雞狗等；二三聚宿成，動不踰矩。三中唯為菩提及眾生故，非如難陀之類。四中，《涅槃》云「何故持戒？為不悔故。何故不悔？為歡喜故，乃至為得大涅槃故。」五中有四。非者違也。一不違制立，不同調達；二不違涅槃，不取相故；三不違律儀，具足持故；四不違利物，不惱他故。六有二意：一非為欲惱眾生先須持戒；二非為欲成淨戒逼惱眾生，如殺馬祀等。七中戒正見邪，故名為雜。定有定無，為斷常雜。觀緣性離非有非無，則名為持。又無煩惱之雜，真出離矣。八中不現異相，彰己有德。五邪之一，已見〈淨行〉。又如《十住論》說：一者矯異、二者自親、三者激動、四者抑揚、五者因利求利，大同前引《智度論》說。今文即矯異也。九中不輕毀者，《無行經》云「見破戒人，不說其過惡，應念彼人久久亦當得道。」問：《涅槃》云「見破戒人應當擯黜訶責舉處，當知是人得福無量。」豈不違於《無行》。此經答，略有三義：一此經約自行，《涅槃》據攝眾。二此經約根未熟，護恐增惡，故且攝受；《涅槃》約根熟者，慈心拔濟故應折伏。三彼約慈心，此約輕毀，故不同也。十中釋內分二：初明律儀。十善，眾戒之本，故偏明之，廣如二地；二「菩薩持此」下雙明二聚，攝菩提善益眾生故。

Second is the storehouse of discipline; the text has three parts. Within the explanation of marks, there are two: first, listing the ten names; second, following up by citing and explaining them. In the first, the ten disciplines all apply to the three collections [of precepts]; taking their prominent marks, the first is solely benefiting sentient beings, the last is the discipline of restraint, and the middle eight apply to all three. In terms of preventing faults and transgressions, all are the bodhisattva's discipline of restraint; solely for rescue and protection, they are benefiting [sentient beings]; collecting good [dharmas] is evident. In order to show that all ten apply to the three collections, explaining the last one again displays the three collections. In the second part, citing and explaining, the ten disciplines make ten sections, each first citing and then explaining. First, benefiting [sentient beings] is the bodhisattva's original intent, and is therefore explained first. Second, in "not accepting", the text has two meanings: first, not accepting heterodox discipline, such as that of chickens, dogs, and the like; second, the three collections are accomplished from the past, so that every movement does not transgress the rule. In the third, it is solely for the sake of bodhi and sentient beings, unlike the likes of Nanda. In the fourth, the Nirvāṇa [Sūtra] says: "Why keep the precepts? In order to be without regret. Why be without regret? In order to have joy... up to: in order to attain Great Nirvāṇa." In the fifth, there are four points. "Non-" means not violating. First, not violating what was instituted, unlike Devadatta; second, not violating nirvāṇa, because of not grasping at marks; third, not violating the monastic code, because of keeping it completely; fourth, not violating the benefiting of beings, because of not troubling others. The sixth has two meanings: first, it is not for the sake of wishing to trouble sentient beings that one must first keep the precepts; second, it is not for the sake of wishing to accomplish pure precepts that one torments sentient beings, as in horse sacrifices and the like. In the seventh, when the precepts are correct but views are erroneous, it is called "mixed". Fixating on existence or non-existence is the mixture of annihilation and permanence. Contemplating the nature of conditions as free from both existence and non-existence is called "keeping [the precepts]". Moreover, being free from the mixture of afflictions is true renunciation. In the eighth, not displaying bizarre manifestations to demonstrate that one has virtue. This is one of the five wrong livelihoods, already seen in the chapter "Purifying Practice". Furthermore, as the Daśabhūmika-vibhāṣā says: first, deceitful oddity; second, courting intimacy; third, provocation; fourth, flattery and denigration; fifth, pursuing gain from gain—broadly the same as the citation above from the Mahāprajñāpāramitopadeśa. The present text refers precisely to deceitful oddity. In the ninth, regarding "not slighting or disparaging", the Apratiṣṭhita-sūtra says: "Seeing a person who has broken the precepts, do not speak of their faults and evils; one should consider that that person will also attain the Path after a long time." Question: The Nirvāṇa [Sūtra] says: "Seeing a person who has broken the precepts, one should banish, rebuke, and hold them accountable; know that this person attains immeasurable merit." Does this not contradict the Apratiṣṭhita[-sūtra]? This sūtra answers with roughly three meanings: first, this sūtra is according to one's own practice, whereas the Nirvāṇa [Sūtra] is based on gathering the assembly. Second, this sūtra is according to those whose faculties are not yet mature; guarding lest their evil increase, it temporarily accepts them; the Nirvāṇa [Sūtra] is according to those whose faculties are mature; with a mind of compassion to rescue them, they should be subdued. Third, that [text] is based on a compassionate mind, while this is based on slighting and disparaging; hence they are not the same. In the tenth, the explanation within is divided into two: first, explaining the discipline of restraint. The ten good deeds are the root of all precepts, and are therefore specially explained, as detailed in the second stage. Second, from "the bodhisattva holding this..." onward, simultaneously explains the two collections, because they gather the goodness of bodhi and benefit sentient beings.