大般涅槃經義記 2.134

2.134

上來第二如來廣答，自下第三迦葉領解。於中初先領佛前言，彰己解知；次受佛前勸，彰己常思；後受佛勸，彰己宣說。上來明果，下次辯因。迦葉初先領前問、後以為起發。「唯然法身金剛不壞」是領前也，「而未能」下是問後也。佛答有二：一明護法以為身因、二「是故護法優婆塞等應執刀」下明護法人德行相貌。前中有四：一略明護法以為身因、二「我於往昔」下略引己為證、三「護持法者不受戒」下廣明護法以為身因、四「過去」已下廣引己為證。初、二可知。第三段中，初明在家俗人護法，不受五戒、不修威儀，勸其捨小。小乘法中，善優婆塞不畜刀杖不得護法，為是「不受」，「應持刀」等教其習大。「迦葉白」下，出家護法。初先迦葉反問起發，「若有比丘離於守護是真比丘」，取中為上；「若隨守護是禿居士」，取上作下。戒中宣說持刀杖者比丘不得為之說法，今有隨者，犯戒無行，是故說之為禿居士。下佛先呵，莫說如是上品比丘為禿居士；下正為辯，先明中品、次明上品、後顯下品。明中品中，先彰其得、次辯其失、後結顯過。得中，初明自行之得，「有來問」下明利他得。自中初言「供身趣足，有節量行，讀誦經」等，有修善行；利他可知。下次明失，雖能如是，「然故不能作師子吼」，不能宣說大乘教法；「不為師子之所圍繞」，不能流通大乘行法、不能大乘善法攝人，是故不為師子圍繞。不能行違攝化惡人，是故「不能降伏非法」。下結過中，「如是比丘不能自利及利眾生」，就前失中結以顯過；「雖能持」下，就前得中結以顯過。就上品中，初彰其失、次辯其得、後勸修學。失中，「供身亦常足」者，無節量行。就明得中，「復能持戒」是自利德，「能師子」下是利他德。於中有三：一能宣通大乘教法、二「利益安」下明能流行大乘行法、三「若有比丘能如是」下勸人防護。前中初總，「修多」下別。

The above was the second part, the Tathāgata's broad reply; from here below is the third part, Kāśyapa receiving and understanding. Therein, first he receives the Buddha's preceding words, manifesting his own understanding; next, he accepts the Buddha's preceding exhortation, manifesting his constant contemplation; finally, he accepts the Buddha's exhortation, manifesting his proclamation. The above clarified the fruit; next, the cause is distinguished. Kāśyapa first receives the preceding inquiry, and later takes it as an initiation. "Indeed, the dharmakāya is vajra and indestructible" is receiving what preceded; from "yet not knowing" onward is inquiring into what follows. The Buddha's reply has two parts: first, clarifying the protection of the Dharma as the cause of the body; second, from "Therefore, upāsakas who protect the Dharma should grasp knives" onward, clarifying the virtues, conduct, and marks of the person who protects the Dharma. The former has four parts: first, briefly clarifying the protection of the Dharma as the cause of the body; second, from "I, in the past" onward, briefly citing himself as evidence; third, from "One who protects the Dharma does not receive the precepts" onward, broadly clarifying the protection of the Dharma as the cause of the body; fourth, from "In the past" onward, broadly citing himself as evidence. The first and second may be known. In the third section, it first clarifies that laypersons who protect the Dharma do not receive the five precepts and do not cultivate the deportments, exhorting them to relinquish the small. In the Hīnayāna Dharma, a good upāsaka does not keep knives and staves and is not permitted to protect the Dharma; therefore it says "does not receive", and "should carry knives" and so forth instructs them to practice the Great. From "Kāśyapa addressed [the Buddha]" onward is the protection of the Dharma by the ordained. First, Kāśyapa raises the inquiry by asking in reverse: "If there is a monk who is free from being guarded, he is a true monk," taking the middling as superior; "if he is accompanied by guards, he is a shaven-headed householder," taking the superior as inferior. In the precepts, it is declared that a monk may not preach the Dharma for those who carry knives and staves; now if there is one who is accompanied by them, he violates the precepts and lacks conduct, and therefore is called a shaven-headed householder. Below, the Buddha first rebukes: do not say that such a superior monk is a shaven-headed householder; below, he directly distinguishes: first clarifying the middling grade, next clarifying the superior grade, and later revealing the inferior grade. In clarifying the middling grade, he first reveals its attainments, next distinguishes its faults, and later concludes to show its errors. In the attainments, he first clarifies the attainments of one's own practice; from "if someone comes to ask" onward clarifies the attainments of benefiting others. In one's own, it first says "providing for the body just enough, having restrained conduct, reciting sūtras" and so forth: there is the cultivation of wholesome practice; benefiting others may be known. Next, he clarifies the faults: although he is able to be like this, "yet still he cannot make the lion's roar"—he cannot proclaim the Mahāyāna teachings; "he is not surrounded by lions"—he cannot circulate the practice of the Mahāyāna, nor gather people with the wholesome dharmas of the Mahāyāna, and therefore he is not surrounded by lions. He cannot act contrary to the worldly to gather and transform evil persons, and therefore "cannot subdue non-dharmas". Below, in concluding the errors: "Such a monk cannot benefit himself or benefit sentient beings" concludes with respect to the preceding faults to reveal the error; from "Although he can uphold" onward concludes with respect to the preceding attainments to reveal the error. In the superior grade, he first reveals its faults, next distinguishes its attainments, and later exhorts to cultivate and learn. In the faults, "providing for the body is also always sufficient" means lacking restrained conduct. In clarifying the attainments, "moreover being able to uphold the precepts" is the virtue of benefiting oneself; from "able to [make] the lion's [roar]" onward is the virtue of benefiting others. Therein are three parts: first, being able to proclaim and propagate the Mahāyāna teachings; second, from "benefiting and pacifying" onward clarifies being able to circulate the Mahāyāna practices; third, from "If there is a monk who can be like this" onward exhorts people to protect and guard. In the first, the beginning is general; from "sūtras" onward is specific.