大般涅槃經義記 5.27

5.27

上來自利，下明利他。於中，初以戒善施之，「以是因」下願其得戒。句別有十，初之一句願今護戒，後之九句願令得戒。止戒名「淨」，作戒稱「善」，「不缺不析」顯前淨戒，不犯性戒名「不缺戒」、遠離遮過名「不析戒」，亦可離輕名「不缺戒」、不犯重過名不析戒，析猶破也。「大乘戒」等顯前善戒，種性已上名「大乘戒」，初地已上名「不退戒」、二地已上名「隨順戒」、八地已上名「畢竟戒」、佛地名「具波羅蜜戒」，以果度故，隨義論之，地地皆具。

The above pertains to self-benefit; below clarifies benefiting others. Therein, first, one bestows upon them the goodness of the precepts; from 'for this cause' downward, one vows that they attain the precepts. There are ten distinct clauses: the first clause vows that they now guard the precepts, and the latter nine clauses vow that they are caused to attain the precepts. Cessation precepts are called 'pure', and active precepts are termed 'good'. 'Not lacking and not splitting' clarifies the preceding pure precepts: not violating naturally sinful precepts is called 'precepts without lack', and staying far from prohibitive infractions is called 'precepts without splitting'; alternatively, leaving behind minor [infractions] is called 'precepts without lack', and not violating grave offenses is called precepts without splitting, 'split' being akin to 'break'. 'Mahāyāna precepts' and so on clarify the preceding good precepts: from the lineage-nature upward is called 'Mahāyāna precepts'; from the first ground upward is called 'non-retrogressing precepts'; from the second ground upward is called 'compliant precepts'; from the eighth ground upward is called 'ultimate precepts'; and the buddha ground is called 'precepts endowed with perfections', because it crosses over through fruition; discussed in terms of the meaning, every ground possesses them all.