大方廣佛華嚴經疏 56.20

56.20

第四「善男子」下謙己推勝。於中，先謙己知。一一念遍往，故云速疾。現形益物，為成就眾生。後「如諸菩薩」下仰推勝進。而皆明戒者，意顯上得無礙解脫，皆由持別解脫戒為依地故，非戒不能修治心故。有二十句，初十一句明具勝德戒，一本為益生故、二自行勝故、三具二利故，上三異小；四道共故、五無能令不持故、六定共故、七不失行本故、八順法不謗故。《毘盧遮那經》第六云「有四根本罪，乃至活命亦不應犯。謂一謗法、二捨菩提心、三慳吝、四惱害眾生。」今此七八不犯初二，無損無濁不犯後二。九緣果智故、十稱法性故、十一般若相應故不住三界。次六句明離過戒：一無過失，謂不自貢高言我能持戒，見破戒人亦不輕毀令愧恥故；二不損惱，謂不因於戒，學呪術等損眾生故；三無缺犯，謂具足受持十善業道及威儀故；四無雜穢，不著邊見故；五無慳貪濁，不現異相彰有德故。六無悔恨，謂不作重罪，不行諂詐故。後三顯清淨戒，一忘能所持，究竟淨故；二不染六塵故；三無心垢故。

Fourth, from "Good son" onward, he humbles himself and defers to those who are superior. Within this, first he humbles his own understanding. One goes everywhere in a single thought-moment, hence it says "swiftly." Manifesting forms to benefit beings is to bring sentient beings to maturity. Afterwards, from "As all the bodhisattvas..." onward, he looks up and defers to their superior advancement. That these all explain morality (śīla) is intended to reveal that the attainment of unobstructed liberation above is entirely based upon keeping the prātimokṣa precepts as its ground, for without morality one cannot cultivate and purify the mind. There are twenty clauses. The first eleven clauses clarify morality endowed with superior virtues: first, because its root is to benefit sentient beings; second, because one's own practice is superior; third, because it is endowed with both benefits—the above three differ from the Hīnayāna; fourth, because it is associated with the Path; fifth, because none can cause one to fail to uphold it; sixth, because it is associated with concentration; seventh, because one does not lose the root of practice; eighth, because it accords with the Dharma and does not slander it. The sixth fascicle of the Vairocana Sūtra says: "There are four root offenses which one must not commit even at the cost of life: namely, first, slandering the Dharma; second, abandoning the bodhicitta; third, avarice; fourth, harming sentient beings." Now these seventh and eighth [clauses] do not violate the first two, and [being] without harm and without turbidity does not violate the latter two. Ninth, because it is directed toward the wisdom of the fruit; tenth, because it accords with dharmatā; eleventh, because it is associated with prajñā and therefore does not dwell in the three realms. The next six clauses clarify morality free of faults: first, free of errors, meaning one is not arrogant, saying 'I can keep the precepts,' nor does one disdain or vilify precept-breakers so as to make them ashamed; second, without causing harm, meaning one does not, on the basis of morality, study incantations and the like to harm sentient beings; third, without deficiency or violation, meaning fully undertaking and upholding the ten wholesome paths of action and deportment; fourth, without defilement, because one does not adhere to extreme views; fifth, without the turbidity of avarice, not displaying strange appearances to show off having virtue; sixth, without remorse, meaning one does not commit grave offenses and does not practice flattery and deceit. The last three reveal pure morality: first, forgetting what upholds and what is upheld, because it is utterly pure; second, not being defiled by the six sense-objects; third, being without mental impurity.