大般涅槃經義記 6.186

6.186

戒中，初問，次辯，後結。辯中，初先明戒體相，「若住是戒得須陀」下明持所為。前中，初言「不破、不漏、不壞、不雜」辯其戒相，不犯四重名為不破、不作四重前後方便故曰不漏、不犯餘戒名為不壞、離餘方便故稱不雜。「雖無形」等辯其戒體，雖無形色而可護持，不同眼根所對之色；雖無觸對，善修可具，不同耳等所對之色。依如《毘曇》，是法塵中無作之色；此經下文數處但說五根五塵十種之色，不說有其無作之色，良以受戒但是色法而無色事，故不說之。此義至下諍論之中更別論之。此前明受，「無過咎」者明其持戒，「諸佛菩薩之所歎」下明其戒能，先法、後喻。持所為中，初不求小，「何以」下釋。「若我住戒得菩提」下明其求大，「何以」下釋。

In morality, first is a question, next an analysis, and then a conclusion. In the analysis, it first clarifies the essence and marks of morality; from 'if one abides in this morality, one attains the srotāpanna' onward, it clarifies the purpose of upholding it. In the former, first stating 'unbroken, unbreached, undestroyed, unmixed' analyzes its moral characteristics: not violating the four major offenses is called unbroken; not engaging in the preliminary and subsequent expedients of the four major offenses is called unbreached; not violating the remaining precepts is called undestroyed; leaving other expedients is called unmixed. From 'although formless' and so forth, it analyzes its moral essence: although without visible form, it can be protected and maintained, unlike form that is an object of the eye faculty; although without tactile contact, through good cultivation it can be fully possessed, unlike sound and so forth that are objects of the ear and so forth. According to the *Abhidharma*, it is unmanifest form within the dharma-base; below in this sūtra, in several places it only speaks of the ten kinds of form of the five faculties and five objects, and does not speak of unmanifest form. Truly, because receiving precepts is merely a matter of form dharmas without form entities, it is not spoken of. This meaning will be discussed separately below in the debates. The preceding clarifies receiving [the precepts]; 'faultless' clarifies upholding the precepts; from 'praised by the buddhas and bodhisattvas' onward, it clarifies the efficacy of the precepts, first through the Dharma and then through similes. In the purpose of upholding: first, not seeking the small; from 'why' onward, it explains. From 'if I abide in morality and attain bodhi' onward, it clarifies seeking the great; from 'why' onward, it explains.