大般涅槃經義記 5.42

5.42

三文殊以理彰此犯戒不墮地獄，如來述成，於中先讚，「我念往」下引己證成。於中，初先廣引昔事，為護大乘殺婆羅門，「從是已來不墮地獄」，「擁護」已下結嘆護法有大勢力令人護持。文相且爾，義有不消。迦葉向問「未住不動得破戒不」，佛答言「有」，文殊即說如此破戒不墮地獄，如來今者舉昔仙豫殺波羅門不墮地獄釋成前義，下說仙豫住極愛地，極愛地上與前未住不動大別，云何為證？釋言：是中不欲取其位分高下相當為證，正取為法破戒無過而為證也。行違護法，義通上下，乃至佛證亦得無妨。

Third, Mañjuśrī uses reason to demonstrate that this violation of the precepts does not lead to rebirth in hell, and the Tathāgata confirms it, within which he first praises it, and from "I remember in the past" onward, cites his own past as proof. Within this, he first cites extensively an event of the past, where for the sake of protecting the Mahāyāna he killed a brāhmaṇa: "From that time forward, I have not fallen into hell." From "embracing and protecting" onward, he concludes by praising the great power of protecting the Dharma to cause people to uphold it. The literal text is thus, but its meaning contains something unresolved. Kāśyapa had just asked, "Before attaining the Immovable, may one violate the precepts or not?" and the Buddha answered, "Yes." Mañjuśrī then stated that such a violation of the precepts does not lead to rebirth in hell. The Tathāgata now adduces Senyo killing the brāhmaṇa in the past without falling into hell to explain and confirm the previous meaning. Below, it says that Senyo dwelt on the Stage of Utmost Love. The Stage of Utmost Love and above is greatly different from not yet dwelling on the Immovable earlier; how can this serve as proof? The explanation is: herein, one does not intend to take an equivalent match in higher or lower stages as proof; rather, one specifically takes violating the precepts for the sake of the Dharma without fault as proof. Actions done in breach of rules to protect the Dharma apply equally above and below, extending even to the realization of a buddha without impediment.