大方廣佛華嚴經疏 28.15

28.15

第八施香中，準下塗香，十度萬行皆香。此偏語戒者，翻破戒之穢故。願有十二：初一總標、次十別顯。少同〈十藏〉，多同《智論》，隨宜不同。但案文釋，一具持三聚。二不雜外道。三無染心，《涅槃經》中乃至染環釧聲亦名污菩薩戒。四不犯重故，犯重之人多生悔恨。五設有誤犯，深慚愧故。如其故犯數犯不生慚愧，深愛著犯見犯是福，名之為纏。六七定共相應故無惑熱，常持如初。八九道共相應，離斷常邊，成出世行。十遠離二乘，圓修十度，方名不犯菩薩律儀，是智所讚戒。末句結因成果，謂五分之一。

Eighth, regarding giving incense: by analogy with the paste incense below, the ten pāramitās and myriad practices are all incense. Here it speaks specifically of the precepts, because it inverts the foulness of breaking the precepts. There are twelve vows: the first is a general statement, and the next ten are separate explanations. A few are the same as the 'Ten Treasuries' chapter, while many are the same as the Mahāprajñāpāramitōpadeśa, differing according to what is appropriate. Simply explaining according to the text: 1. fully upholding the three clusters [of precepts]; 2. not being mixed with non-Buddhists; 3. having no tainted mind—in the Nirvāṇa Sūtra, even being tainted by the sound of bracelets and armlets is termed defiling the bodhisattva precepts; 4. not committing major infractions, because persons who commit major infractions mostly give rise to regret and remorse; 5. if there is an accidental violation, being deeply ashamed and remorseful—if one deliberately violates, repeatedly violates without giving rise to shame, is deeply attached to the violation, and views the violation as meritorious, it is termed an entanglement; 6 and 7. being associated with samādhi-accompanied [precepts], there is no heat of confusion, constantly upholding them as at the beginning; 8 and 9. being associated with path-accompanied [precepts], leaving behind the extremes of annihilation and permanence, accomplishing supramundane practice; 10. being far removed from the two vehicles and fully cultivating the ten pāramitās, only then is it named not violating the bodhisattva discipline, which is the precept praised by the wise. The final line concludes the cause to form the fruition, meaning one fifth.