大般涅槃經集解 25.4

25.4

案僧亮曰：昔說契經，具二種：如《法華》中說一解脫，是無餘也；復倍上數，是有餘也。其餘皆爾。法瑤曰：謗法犯重五逆罪等，初無改悔、護法之心，必斷善根，向一闡提。此謂亦魔道也。若能常懷慚愧、起護正法之心，以此因緣，戒還如初，謂亦天道也。從此竟「棄捨破戒如除稊稗」，答此問也。智秀曰：此下訖第四八戒齋法，正答第十問，云何為眾生廣說於祕密也。而先訖「除棄破戒如除稊稗」，答第十六問，云何諸菩薩遠離一切病也。所以爾者，向辨難施有餘，仍顯離病之法也。破戒之罪能壞身心，謂之為病。經力能滅，故致此問也。

Sengliang states: The sūtras taught in the past possessed two kinds: like in the Saddharmapuṇḍarīka Sūtra speaking of a single liberation, which is without remainder; and doubling the above number, which is with remainder. All the rest are likewise. Fayao states: For those who slander the Dharma, commit grave offenses, the five heinous sins, and so forth, from the very beginning lacking a mind of repentance or protection of the Dharma, they must sever their kuśalamūla and head toward becoming an icchantika. This is called the path of Māra. If one can constantly harbor shame and remorse and give rise to the mind to protect the true Dharma, through this cause and condition the precepts return as in the beginning; this is called the path of the devas. From here down to "casting aside the breaker of precepts like removing darnel and weeds" answers this question. Zhixiu states: From here down to the fourth precept of the eightfold fast, it directly answers the tenth question, "How does one extensively expound secrets for sentient beings?" But first, ending at "casting aside the breaker of precepts like removing darnel and weeds", it answers the sixteenth question, "How do the bodhisattvas leave behind all illnesses?" The reason it is so is that just now, in distinguishing the difficulty of giving [which leaves] remainder, it thereupon reveals the method for leaving behind illnesses. The transgression of breaking precepts can destroy body and mind; this is called illness. The power of the sūtra can eradicate it; hence this question was raised.