大般涅槃經集解 28.22

28.22

案僧亮曰：上浮囊之譬輕重不犯，而菩薩護法應化隨緣。二言相食，宜項會也。未得不動地者，明未得猶尚不犯，何況已得。若為攝取眾生，得毀戒也。僧宗曰：第八明得深定已，能隨緣益物，得破戒也。寶亮曰：問意定初依人位也。所以不待辨慧後而此中問者，以戒定之位本居五方便中無相行已上，是聖人位也。初依人雖復信根永立，要未得真解。欲為利益之道得破戒，不解言菩薩寧當自墮地獄，不令眾生退菩提心。以此因緣，可得破戒而不名為犯也。

Sengliang states: Above, the analogy of the floating raft showed that whether light or heavy, one does not violate them; yet the bodhisattva protects the Dharma and manifests transformations according to conditions. These two statements seem to conflict with each other and should be reconciled. 'Having not yet attained the unshakable stage' clarifies that if one who has not yet attained it still does not violate them, how much less one who has already attained it! If it is for the sake of gathering in sentient beings, one may break the precepts. Sengzong states: Eighth, clarifying that having attained profound concentration, one can benefit beings according to conditions, and is permitted to break the precepts. Baoliang states: The intent of the question concerns determining the position of the person of the first reliance. Why ask this here without waiting for the explanation of wisdom? Because the position of precepts and concentration originally belongs to the markless practice among the five skillful means and above, which is the position of the noble ones. Although the person of the first reliance has established the root of faith forever, in the end he has not yet attained true understanding. If, in order to pursue the path of benefiting others, he may break the precepts, does he not understand that a bodhisattva would rather fall into hell himself than cause sentient beings to retrogress from the bodhi-mind? Due to this cause and condition, he may break the precepts without it being called a violation.