大方廣佛華嚴經隨疏演義鈔 56.10

56.10

疏「問若依前義」下，第六問答料揀。先問，可知。後答中三：初以義正答、二會釋經文、三結勸引證。今初。然戒能防非止惡，近得人天之身。乘者理運彌載，遠證涅槃之果。為功不等，益有淺深，故美乘而輕戒。然戒有隨相、離相。三聚尸羅，體即是乘。定慧若有漏取相，亦不能運出。今以隨相律儀不動不出，不得稱乘；定慧了知性相動出名乘。各舉一邊，以美乘妙。「一乘緩戒急」者，事戒嚴峻纖毫不犯，三種觀心了不開解，以急戒故人天受生，或隨禪梵世耽湎定樂。世雖有佛說法度人，而於此類全無利益，設得值遇不能開解。震旦一國不覺不知，舍衛三億不聞不見，著樂諸天及生難處不來聽受，是此類也。譬如禁繫之人，或以財物求諸大力，申延日月冀逢恩赦。在人天中亦復如是，冀善知識化道修乘，即能得解脫。若於人天不修乘者，報盡還墮三惡道中，百千佛出終不得道。「二乘急戒緩」者，是人德薄垢重，煩惱所使，是諸事戒皆為羅剎之所噉食，專守理戒觀行相續。以事戒緩，命終即墮三惡道中受於罪報。於諸乘中，隨何乘強，強者先牽。若一乘強，即聞《華嚴》等。「三乘戒俱急」者，謂具持眾戒，理事無瑕，於諸妙乘觀念相續，即於今生便應得道。若未得道，此業最強，強者先牽，必昇善處，隨戒優劣欲色等殊，隨乘勝劣運出亦異。若一乘急，即於人天身中聞《華嚴》等。「四乘戒俱緩」者，謂具犯眾戒，又復無乘，永墜泥犁失人天報，神明闇塞無得道期，展轉沈淪不可度脫。

Under the Commentary's statement, "Question: If we rely on the previous meaning...," this sixth [part] is an interrogation and discrimination. First is the question, which is clear. In the reply that follows, there are three parts: first, directly answering according to principle; second, harmonizing and explaining the sūtra text; third, concluding with exhortation and adducing proof. Now for the first. Precepts can prevent transgression and stop evil, and in the near term obtain a human or celestial body. The vehicle, conveying through principle, is all-carrying, and far off realizes the fruit of nirvāṇa. Because their functions are unequal and their benefits have shallowness and depth, the vehicle is praised while precepts are treated lightly. However, precepts have those adhering to characteristics and those transcending characteristics. The essence of the threefold pure morality is itself the vehicle. If absorption and wisdom possess outflows and grasp at characteristics, they also cannot convey one out. Here, the moral discipline adhering to characteristics, being unmoved and not departing [saṃsāra], cannot be called the vehicle; absorption and wisdom that comprehend nature and characteristics, moving and departing [saṃsāra], are called the vehicle. Each takes one side so as to praise the marvel of the vehicle. "First, slack in the vehicle and strict in precepts": this refers to those whose mundane precepts are rigorous and without the slightest infraction, yet whose minds of threefold contemplation are completely unopened and unenlightened. Because they are strict in precepts, they take birth among humans and devas, or following the dhyāna Brahmā worlds, they indulge and become intoxicated in the joy of absorption. Even though a Buddha is in the world preaching the Dharma to deliver people, there is utterly no benefit for this sort of person; even if they happen to meet [a Buddha], they are unable to awaken and understand. An entire country like Cīnasthāna remains unawakened and unknowing; three hundred million in Śrāvastī neither hear nor see; the devas attached to pleasure and those born in places of difficulty do not come to listen and receive: they are of this sort. It is like an imprisoned person who uses wealth and goods to seek help from powerful people, lengthening the days and months in the hope of meeting an imperial pardon. Being among humans and devas is also like this: hoping that a spiritual mentor will guide them to cultivate the vehicle, they will then be able to attain liberation. If among humans and devas they do not cultivate the vehicle, when their retribution is exhausted, they will fall back into the three evil destinies, and even if hundreds of thousands of Buddhas appear, they will ultimately never attain the Path. "Second, strict in the vehicle and slack in precepts": this person's virtue is shallow and defilements are heavy; driven by afflictions, their mundane precepts are entirely devoured by rākṣasas, yet they exclusively keep the precepts of principle, their contemplative practice continuing unbroken. Because they are slack in mundane precepts, at the end of life they fall into the three evil destinies to receive karmic retribution. Among the vehicles, whichever vehicle is stronger—the stronger will pull them first. If the One Vehicle is stronger, they immediately hear the Avataṃsaka and so forth. "Third, strict in both vehicle and precepts": this refers to those who fully uphold all precepts, unblemished in principle and phenomena, and whose contemplation and mindfulness of the wondrous vehicle continue unbroken; in this very life they should immediately attain the Path. If they have not yet attained the Path, this karma is the strongest, and the stronger pulls first; they will certainly ascend to good destinies. In accordance with the superior or inferior quality of their precepts, there are differences such as the desire or form realms; in accordance with the superior or inferior quality of their vehicle, their being conveyed out is also different. If they are strict in the One Vehicle, then within a human or celestial body they hear the Avataṃsaka and so forth. "Fourth, slack in both vehicle and precepts": this refers to those who completely violate all precepts and moreover lack the vehicle; they forever fall into niraya and lose human and celestial retribution. Their spirit is dark and obstructed, with no time of attaining the Path, sinking and turning over and over, incapable of being delivered.