新華嚴經論 1.7

1.7

第一小乘戒為情有宗者，為如來創為凡夫造業處，言是應作、是不應作，說善不善。如此立教，未為實有。如此有教，且約凡情虛妄之處橫繫諸惡，以教制之，令生人天。是故戒序云「若欲生天上，及生人中者，常當護戒足，勿令有毀損。」眾生有為作業虛妄非實，未得法身智身，非為實有宗，且為情有宗。於小乘中為軌持教也。如《華嚴經》持戒即不然，經云「身是梵行耶？身業四威儀，乃至佛法僧，十眾七遮、和尚羯摩壇頭等是梵行耶？如是諦觀求梵行者，了不可得。」是故名為清淨梵行者，如〈梵行品〉說「如是清淨行者，名持佛性戒，得佛法身故。乃至初發心時便成正覺，以持佛性戒，故與佛體齊，理事平等，混真法界，如是持戒，不見自身能持戒者、不見他身有破戒者，非凡夫行、非賢聖行，不見自身發菩提心、不見諸佛成等正覺。若好若惡，若有少法可得，不名淨行。」當知是性戒即法身也，法身者則如來智慧也，如來智慧者即正覺也，是故不同小乘有取捨故。

Regarding the first, the Hīnayāna vinaya taking sentimental existence as its tradition: This is because the Tathāgata, initially addressing the places where ordinary beings create karma, stated that this should be done and this should not be done, expounding the wholesome and the unwholesome. Setting up teachings in this manner is not yet the truly existent. Such teachings of existence merely take the false notions of ordinary sentiment to horizontally restrain various evils, checking them through teaching so as to cause them to be born in human and heavenly realms. Therefore, the preface to the vinaya says: 'If one wishes to be born in the heavens / or to be born among humans, / one should always guard the feet of precepts / and not let them be damaged.' The conditioned actions of sentient beings are false and unreal; not having attained the dharmakāya and the wisdom-body, this is not the tradition of true existence, but provisionally the tradition of sentimental existence. Among the Hīnayāna, it is the teaching of rules and upholding. Upholding precepts as in the Avataṃsaka Sūtra is not like this. The sūtra says: 'Is the body the brahmacarya? Are the bodily actions, the four deportments, and even the Buddha, Dharma, and Saṅgha, the ten assemblies, the seven obstructions, the preceptor, the karmadāna, the platform master, and so on, the brahmacarya? When one thoroughly examines and seeks the practitioner of brahmacarya in this way, they are entirely unattainable.' Therefore, it is called pure brahmacarya, as expounded in the 'Chapter on Brahmacarya': 'A practitioner of such purity is called one who upholds the Buddha-nature precepts, because they attain the Buddha's dharmakāya. Even at the moment of first generating the mind, one immediately attains true awakening; because one upholds the Buddha-nature precepts, one is equal in essence with the Buddha, principle and phenomena are equal, blending into the true dharmadhātu. Upholding precepts in this way, one does not see one's own body as able to uphold precepts, nor does one see another's body as having broken precepts; it is not the practice of ordinary beings, nor the practice of worthies and nobles; one does not see one's own body generating the bodhimind, nor does one see all buddhas attaining complete, true awakening. If there is good or evil, or if there is the slightest dharma to be attained, it is not called pure practice.' One should know that this nature precept is precisely the dharmakāya; the dharmakāya is the wisdom of the Tathāgata; and the wisdom of the Tathāgata is true awakening. Therefore, it is not like the Hīnayāna, which involves grasping and rejection.