大方廣佛華嚴經隨疏演義鈔 59.56

59.56

疏「所以鵝珠草繫」下，成上能持難持。鵝珠，即《阿閦佛經》，《大莊嚴經論》第十廣有其緣，今當略示。謂有一比丘至金師家，其金師正為王家穿珠，由比丘著赤色衣映珠似肉，有鵝吞之。金師失珠，傍更無人，決謂比丘盜其寶珠。詢問，言無。遂加栲楚。比丘了知珠為鵝吞，為惜鵝命甘苦而默。毆擊血流，鵝來唼血，杖誤殺鵝。比丘見已，便言珠在。金師問言：「何不早陳，受斯楚毒？」比丘答言：「珠為鵝吞。我為持戒，惜鵝命故，默受斯苦。鵝若不死，設斷我命我亦不言。」金師白王具陳上事，王加敬重。言草繫者，亦此論第三。有諸比丘行於曠野，為賊剝掠衣服罄盡。群賊共議，恐報王知，咸欲殺之。中有一賊語同伴言：「不須殺之。比丘之法不傷草木，可以草繫必不馳告。」群賊從之。既無衣服，風吹日炙，蚊蛭虻蠅之所唼食，夜聞惡獸惡鳥之聲。長老比丘勸諸少年而作是言：「人命無常要必當死，今莫毀戒。」說偈勸之，中有偈云：「伊羅鉢龍王，以其毀禁戒，傷盜於樹葉，命終墮龍中。諸佛悉不記，彼得出龍時。能堅持禁戒，斯事為甚難。」時諸比丘既聞偈已，自相勸誡。引昔作惡，為他殺害喪身無數，今為護聖戒分捨微軀。至於明旦，國王出獵，初疑禽獸，復謂尼乾。及至詢問，具說護戒。王心歡喜，解縛稱讚。海板比丘，同此卷說。此上二句即是行體、後二句行修。「三守護根門」，即修方便。「四寂靜者」，行成離過，順於涅槃。守護根門，前已廣引。行成離過，不見能持所持戒等，了戒如空，順涅槃矣。疏「五純善」下，次三攝善中，初一自分攝菩提分善、二者上攝佛善。言「如真金」者，雖被鍛鍊，精純無減故。後句離過。又初通攝菩提分善，次句別語戒善，後句亦通離過。七者「諸有勢力棄而不顧」，正是論意。「不似難陀」下，略舉戒過，於善例知。諸有勢力，亦因施等之所致故。八九二句明饒益中，前句彰悲，正明饒益；後句智導，方無愛見。

Regarding the commentary's phrase "Therefore, the goose and the jewel, and bound by grass": below, it establishes the preceding ability to uphold what is difficult to uphold. The goose and the jewel is from the Akṣobhyabuddha-sūtra, and the Mahālaṅkārasūtra-śāstra, fascicle ten, broadly details its background; now it shall be briefly indicated. A bhikṣu went to the house of a goldsmith. The goldsmith happened to be piercing a jewel for the royal household. Because the bhikṣu was wearing red robes, their reflection on the jewel made it resemble meat, and a goose swallowed it. The goldsmith lost the jewel, and there being no one else nearby, he decisively deemed that the bhikṣu had stolen his precious jewel. He interrogated him, but the bhikṣu said he did not have it. The goldsmith thereupon subjected him to torture by beating. The bhikṣu knew full well that the jewel had been swallowed by the goose, but out of pity for the goose's life, he willingly suffered and remained silent. As he was beaten and blood flowed, the goose came to lap the blood, and the staff mistakenly struck and killed the goose. Seeing this, the bhikṣu immediately said, "The jewel is here." The goldsmith asked him, "Why did you not speak earlier, instead of suffering this cruel torment?" The bhikṣu replied, "The jewel was swallowed by the goose. In order to uphold the precepts and spare the goose's life, I silently endured this suffering. If the goose had not died, even if my life were taken, I still would not have spoken." The goldsmith reported the matter fully to the king, and the king held him in even greater reverence. Regarding "bound by grass", this is also found in fascicle three of the same treatise. Several bhikṣus were traveling through a wilderness and were stripped entirely of their robes by bandits. The bandits conferred together, fearing that the bhikṣus would report them to the king, and all wished to kill them. One bandit among them said to his companions, "There is no need to kill them. The bhikṣus' rule does not permit harming grass or trees; if we bind them with grass, they will certainly not run to report us." The bandits followed his advice. Having no robes, they were exposed to wind and scorching sun, bitten and eaten by mosquitoes, leeches, gadflies, and gnats, and at night heard the cries of ferocious beasts and ominous birds. An elder bhikṣu exhorted the younger ones, saying: "Human life is impermanent; death is inevitable. Today, let us not break the precepts!" He spoke a gāthā to exhort them, in which a verse said: / "Because the nāga king Elāpatra broke the moral prohibitions, / Harming and tearing leaves of trees, / At the end of his life he fell among the nāgas. / None of the Buddhas predicted / When he would escape from being a nāga. / To be able to firmly uphold the prohibitive precepts— / This matter is exceedingly difficult." / Having heard this gāthā, the bhikṣus mutually exhorted and admonished one another. They cited their past unwholesome deeds, whereby they had been slaughtered by others and lost their lives countless times; now, to protect the noble precepts, they willingly relinquished their meager physical bodies. When dawn arrived, the king of the country went out hunting. At first he suspected they were wild beasts, then thought they were Nirgranthas. Upon questioning them, they recounted in full their protection of the precepts. The king was filled with joy; he untied their bonds and praised them. The bhikṣu on the sea-plank is also recounted in this fascicle. The two clauses above are the essence of practice; the latter two clauses are the cultivation of practice. "Third, guarding the sense faculties" is the upāya of cultivation. "Fourth, tranquil" means that once practice is accomplished and faults are abandoned, it accords with nirvāṇa. Guarding the sense faculties was broadly cited earlier. Practice being accomplished and faults abandoned means that one does not perceive an upholder, precepts upheld, and so forth, thoroughly realizing that precepts are like empty space, which accords with nirvāṇa. Regarding the commentary's phrase "Fifth, pure wholesomeness": below, among the next three on gathering wholesome dharmas, the first gathers the wholesomeness of the bodhipakṣadharma of one's own stage; the second gathers the supreme Buddha-wholesomeness. The phrase "like pure gold" means that although it is refined, its purity never diminishes. The last clause is abandoning faults. Furthermore, the first clause comprehensively gathers the wholesomeness of the bodhipakṣadharma; the next clause specifically addresses the wholesomeness of the precepts; the last clause also generally refers to abandoning faults. The seventh, "abandoning and paying no heed to all positions of power", is precisely the treatise's intention. Regarding "not like Nanda": below, it briefly cites faults regarding the precepts, from which wholesomeness can be inferred by analogy. All positions of power are also brought about by causes such as giving. In the eighth and ninth clauses on benefiting: the former clause demonstrates compassion, directly clarifying benefit; the latter clause is guided by wisdom, so that there is freedom from affection and views.