大般涅槃經集解 27.9

27.9

案僧亮曰：戒定智慧以信為始，故先顯信也。思惟者，金剛長壽以善業為因。善業所說，自歸身中未來三寶也。諸佛世尊者，謂等為眾生作歸依處，說自歸也。無上道者，經云「知法名佛，知離名法，知無為名僧。」僧法自悟者，無上佛大正法，離非法也。眾善普集，體是無為，諸佛同得，故名大眾正行僧也。復有方等者，謂大乘之中廣說此義也。僧宗曰：說明戒中有八科。第一明出家戒，即為戒體。第二明非但具出家戒，亦具五支諸戒，備十善等也。第三明從此漸勝，乃至能得上住無漏道共戒也。第四明非但止得道定共戒而已，亦於微細律儀精持不犯者。既備前四科諸戒，然有行而無願則烝生退沒，故第五廣明諸願下有九重願也。雖有行願，若非善巧方便則留住生死，故第六明迴向，以我之善迴與眾生，共向佛果也。既備上眾德，功行轉深，必登初地。第七有三翻，釋不動名也。第八結釋所以得聖行之名也。寶亮曰：辨戒中有六段，第一辨求戒方便、第二正明戒體、第三論戒之深淺、第四發願以防戒、第五明迴向、第六結果也。

Sengliang states: Morality, concentration, and wisdom take faith as their beginning; therefore faith is manifested first. As for 'contemplate': adamantine longevity takes wholesome karma as its cause. What wholesome karma speaks of is taking refuge in the future Three Jewels within one's own person. 'The Buddhas, the World-Honoured Ones' means equally serving as refuges for sentient beings, explaining self-refuge. As for 'the unexcelled path': the sūtra states, 'Knowing phenomena is called Buddha, knowing detachment is called Dharma, knowing the unconditioned (asaṃskṛta) is called Saṅgha.' The fact that the principle of the Saṅgha is self-awakened means the unexcelled Buddha's great true Dharma is detached from the non-Dharmic. All virtues gather universally, their substance is unconditioned, and the Buddhas attain it equally; therefore it is called the Saṅgha of the great assembly of correct practice. 'There are further vaipulya [scriptures]' means that within the Mahāyāna this meaning is extensively explained. Sengzong states: In explaining morality there are eight categories. The first clarifies the morality of going forth, which is the substance of the precepts. The second clarifies that not only does one possess the morality of going forth, but one also possesses the various precepts of the five branches, being fully equipped with the ten good deeds and so forth. The third clarifies that from this one gradually excels, even to the point of being able to attain the noble, undefiled precepts associated with the path. The fourth clarifies that one does not merely attain the precepts associated with the path and concentration, but also scrupulously upholds the subtle rules of deportment without infraction. Having fulfilled the precepts of the preceding four categories, if there is practice without aspiration, one will sink and fall back; therefore the fifth broadly clarifies the various aspirations, beneath which there are nine levels of aspiration. Although one has practice and aspiration, if lacking skillful means, one will remain dwelling in saṃsāra; therefore the sixth clarifies dedication (pariṇāmanā), turning over one's own wholesomeness to sentient beings to advance together toward the Buddha-fruition. Having fulfilled the above myriad virtues and deepened one's practice, one will surely ascend to the first stage. The seventh has three turns, explaining the name 'unshakable'. The eighth concludes by explaining why it receives the name of 'holy practice'. Baoliang states: In distinguishing morality there are six sections: the first distinguishes the skillful means for seeking the precepts; the second properly clarifies the substance of the precepts; the third discusses the depth of the precepts; the fourth generates aspirations to guard the precepts; the fifth clarifies dedication; the sixth results in the fruition.