大般涅槃經義記 3.141

3.141

第三結中，「若有清淨持戒之人」牒舉四依，「即能」已下結明戒在。下對初句明戒不緩，句別有三：一汎立道理，「於乘緩者乃名為緩，於戒緩者不名為緩」。不能和光以通大乘名於乘緩，視法貰閑故名為緩；又違菩薩大乘正戒故名為緩，破戒通法名於戒緩。為法心急故不名緩，又順菩薩大乘正戒故不名緩。二明菩薩於乘不緩，即得名為於戒不緩。為法毀戒名「於大乘心不懈慢」，本受戒時要期如是稱當大戒，故名本戒，名本戒故，於戒不緩。三「為護法」下辨明其人以法滅罪成戒不緩。「為護法故，以大乘水而自洗浴」故得無罪，所弘大乘能除罪垢故名為水，護法滅罪名自洗浴，是大乘水自洗浴故雖破不緩。

In the third conclusion, 'if there is a person of pure moral discipline' repeats the mention of the four reliances; from 'then they can...' onward concludes and clarifies that the precepts remain. Below, addressing the initial clause, it clarifies that they are not lax regarding the precepts; the clauses are divided into three: first, generally establishing the principle: 'one who is lax regarding the vehicle is indeed called lax; one who is lax regarding the precepts is not called lax.' Being unable to harmonize one's light to propagate the Mahāyāna is called being lax regarding the vehicle; regarding the Dharma with neglect and leisure is therefore called being lax; moreover, violating the correct precepts of the bodhisattva's Mahāyāna is therefore called being lax. Breaking precepts to propagate the Dharma is called being lax regarding the precepts; because the mind is urgent for the Dharma, it is not called lax; moreover, because it accords with the correct precepts of the bodhisattva's Mahāyāna, it is not called lax. Second, it clarifies that if a bodhisattva is not lax regarding the vehicle, they may be called not lax regarding the precepts. Breaking precepts for the sake of the Dharma is called 'having a mind not negligent toward the Mahāyāna'; when originally receiving the precepts, the vows were such as to accord with the great precepts, hence they are called the 'original precepts'; because they are called the original precepts, one is not lax regarding the precepts. Third, from 'for the sake of protecting the Dharma' onward distinguishes that this person uses the Dharma to eliminate offenses, establishing that they are not lax regarding the precepts. 'For the sake of protecting the Dharma, they bathe themselves with the water of the Mahāyāna,' therefore becoming free of offenses; the Mahāyāna they propagate can remove the defilements of offenses, hence it is called 'water'; protecting the Dharma to eradicate offenses is called 'bathing oneself'; because they bathe themselves with this water of the Mahāyāna, though they break [the precepts], they are not lax.