大方廣佛華嚴經隨疏演義鈔 44.54

44.54

疏「非如難陀」，難陀之緣甚長，而人多聞，正明其性多欲，染著孫陀羅。佛方便誘引之至於天上，見諸天女端正姝麗過其本妻。見諸天男皆有天女，獨於一處見有天女逈異姝麗而無天男。問佛，佛令自問。彼女答言：「我有夫主，即佛弟難陀。」難陀答言：「我身即是。」女言：「難陀為僧，身披袈裟。」聞已便求剃落持戒。本為貪著天女而持禁戒，故阿難譏之：「如羝羊相觸將前而更却後，汝為欲持戒，其事亦如是。身雖能持戒，心為欲所牽。斯業不清淨，何用是戒為？」意云：如羊本擬向前，如汝欲生天上受欲，而更却後。如汝持戒，故業不清淨（云云）。疏「涅槃云何故持戒」等者，即第二十七，師子吼言：「何因緣故受持禁戒？」佛言：「為心不悔。」「何故不悔？」「為受樂故。」「何故受樂？」「為遠離故。」「何故遠離？」「為安隱故。」「何故安隱？」「為禪定故。」「何故禪定？」「為實知見故。」「何故為實知見？」「為見生死過患故。」「何故為見生死過患？」「為心不貪著故。」「何故為心不貪著？」「為得解脫故。」「何故為得解脫？」「為得無上大涅槃故。」「何故為得無上大涅槃？」「為得常樂我淨故。」「何故為得常樂我淨？」「為得不生不滅故。」「何故為得不生不滅？」「為見佛性故。」是故菩薩性自能持究竟淨戒。疏家但至涅槃已為究竟，故略後三，後三即涅槃中事故。

The Commentary states: "Not like Nanda." The circumstances concerning Nanda are very long, yet most people have heard of them. Specifically, they explain that by nature he was full of desire, being deeply attached to Sundarī. The Buddha skillfully guided him up to the heavens, where he saw devanīs whose exquisite beauty far surpassed that of his original wife. He saw that all the devas had devanīs, but at one particular place he saw a devanī of uniquely extraordinary beauty without any deva. He asked the Buddha, and the Buddha told him to ask her himself. That maiden answered: "I have a husband, who is the Buddha's younger brother, Nanda." Nanda replied: "I myself am he." The maiden said: "Nanda has become a monk, his body draped in the kāṣāya robe." Having heard this, he immediately sought to shave his head and uphold the precepts. Because he originally upheld the prohibitive precepts out of covetous attachment to the devanī, Ānanda mocked him: "Like rams butting each other, about to move forward yet first stepping backward; your upholding of precepts for the sake of desire is just like this. Although your body can uphold the precepts, your mind is dragged by desire. This karma is not pure; what use is such precept-keeping?" The meaning is: just as a ram originally intends to go forward—like your wishing to be born in the heavens to experience desire—yet first steps back—like your upholding precepts—therefore your karma is not pure (and so forth). Regarding the Commentary's citation, "The Nirvāṇa [Sūtra] says, 'For what reason do we uphold the precepts?'" and so forth: this is in the twenty-seventh fascicle, where Siṃhanāda asks, "For what cause and condition do we receive and uphold the prohibitive precepts?" The Buddha said: "In order that the mind have no remorse." "Why have no remorse?" "In order to experience bliss." "Why experience bliss?" "For the sake of detachment." "Why detachment?" "For the sake of peace and security." "Why peace and security?" "For the sake of meditative concentration." "Why meditative concentration?" "For the sake of true knowledge and vision." "Why for the sake of true knowledge and vision?" "In order to see the faults and afflictions of birth-and-death." "Why see the faults and afflictions of birth-and-death?" "In order that the mind not covetously attach." "Why in order that the mind not covetously attach?" "In order to attain liberation." "Why in order to attain liberation?" "In order to attain unsurpassed great nirvāṇa." "Why in order to attain unsurpassed great nirvāṇa?" "In order to attain permanence, bliss, self, and purity." "Why in order to attain permanence, bliss, self, and purity?" "In order to attain non-arising and non-perishing." "Why in order to attain non-arising and non-perishing?" "In order to see the Buddha-nature." Therefore, the bodhisattva by nature is capable of upholding ultimately pure precepts. Because the author of the Commentary took reaching nirvāṇa as already ultimate, he omitted the last three; the last three are precisely matters within nirvāṇa.