大方廣佛華嚴經疏 56.20

56.20

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.