大方廣佛華嚴經疏 24.9

24.9

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.