大般涅槃經義記 9.185

9.185

第十七門犯重失戒不失戒義。先辨諍相。有人宣說犯重失戒，有言不失。次辨道理，亦失不失，失其受力故名為失，不失受體名為不失。猶如燋種，無力有體，義既如是，不須偏執。文中，初明犯重之過，凡聞起諍；後說犯重但名污道，凡聞起諍。羅漢比丘名「畢竟到」。見道已上名為「示道」，示猶見也。七方便人名為「受道」。外凡造過名為「污道」。

The seventeenth section concerns the meaning of losing or not losing the precepts upon committing a grave offense. First, the aspects of the dispute are distinguished: some declare that committing a grave offense forfeits the precepts, while others say they are not forfeited. Next, the underlying principle is analyzed: it is both lost and not lost. Losing the efficacy of having received them is called 'loss'; not losing the essence of having received them is called 'non-loss'. It is like a scorched seed: it lacks efficacy but possesses substance. Since the principle is like this, one need not be one-sidedly attached. In the text, first the fault of committing a grave offense is explained, and ordinary people hear it and raise disputes; later, it is taught that committing a grave offense is merely called 'soiling the path', and ordinary people hear it and raise disputes. An arhat monk is called 'having arrived at the ultimate'. Those from the path of seeing upward are called 'showing the path'—'showing' being like seeing. Persons of the seven expedient stages are called 'receiving the path'. Ordinary people who commit offenses are called 'soiling the path'.