大般涅槃經疏 14.4

14.4

初釋戒為三：初雙釋戒行、次雙釋戒果、三雙釋行名。初釋行中二：先釋次第、次釋不次第。初釋次第戒行為二：一建心、二立行。建心為二：一遇人緣、二遇法緣。初人緣者，若從聲聞，是遇瞻病者。若遇如來，是遇良醫。聞大涅槃，是遇良藥。聞已生信，建心欣厭。求無上道，是槃若。有大正法，是法身。正行，是解脫。諸佛是佛寶，無上道是法寶，大眾是僧寶。此中非無法緣，從多為名。名遇人緣，即建心也。次法緣者，復有方等，即是從經卷中聞於三德及三寶等。愛樂貪求，即是起欣。捨離所愛，即是起厭。得法為緣，則能建心，是為可治。既遇因緣，欣厭分明，動魔愁慮。從「是時菩薩即至僧坊」去，是第二立行，文為二：一受戒、二持戒。受文為二：一處師、二受，如文。從「既出家已」，是第二持戒，文為二：謂法、譬。譬中有二：先譬、次合。初譬為五，謂四重、僧殘、偷蘭、波逸提、吉羅。合文為六，第三篇三十九十開作兩合（云云）。或可捨墮經宿懺，提對首懺，為此開二。羅剎，有二解：一云譬外惡知識、二云譬內顛倒心，具如《止觀》第四持戒清淨中。從「菩薩若能」下，二明不次第戒，文為四：一具枝本、二具事理、三具輕重、四具誓願。初根本者，即是性重。前後眷屬者，是方便後起。此二屬律儀戒，非諸惡覺，是防意地定共戒也。護持正法念清淨戒，即道共戒。是二屬攝善法戒。迴向大乘，即攝眾生戒。性重為本，派出諸戒。次從「迦葉復有二種戒」去，是具事理戒。前之枝本皆屬事攝，凡人能行。「正法戒」去與理相應，聖人能持。三「復二種」去，是具輕重戒。前之事理皆名為重，「息世譏嫌」去名之為輕，菩薩具持等無差別。疐子者，舊云接音博，梨柹之類。觀師云：此是蔕音，漢廣成侯名此。又《禮記》云「為士破瓜疐之直，除疐而已。」意明諸子不得畜之。安黃木枕者，二解：一云其中空如鼓簧；二云其木有文狀如黃華。波羅塞者，梁武云：是雙陸，此起近代。牽道是夾食，八道行成是塞戲。四從「善男子菩薩」去，是具誓願，初自願、次願他。初自誓有十二：初一誓，內不起破戒心；次有六誓，不受外施；三有五誓，不為內根外塵所破。從「菩薩護持」下，次願與他共。文有十種，護持一種則通清淨戒與善法戒，攝善法攝。不缺、不坼兩屬，遮禁邊律儀攝，離過邊善法攝。後五取其廣運無閡，皆屬攝眾生也。不退者，酒肆王宮不今戒退。隨順者，與理相應。畢竟者，一切周足。波羅蜜者，彼此窮底。一持戒心具足一切諸戒，是名一戒一切戒。戒為法界，攝一切法，即圓戒行。

The first part, explaining the precepts, is threefold: first, jointly explaining the practice of the precepts; next, jointly explaining the fruit of the precepts; and third, jointly explaining the name of the practice. In the first part, explaining the practice, there are two parts: first, explaining the gradual; next, explaining the non-gradual. The first part, explaining the gradual practice of the precepts, is twofold: (1) establishing the mind; (2) establishing the practice. Establishing the mind is twofold: (1) encountering conditions involving persons; (2) encountering conditions involving dharmas. In the first, conditions involving persons, if one proceeds from a śrāvaka, that is encountering a nurse of the sick. If one encounters the Tathāgata, that is encountering an excellent physician. Hearing the Mahāparinirvāṇa is encountering excellent medicine. Having heard it, one gives rise to faith and establishes a mind of aspiration and aversion. Seeking the unexcelled path is prajñā. Possessing the great, correct Dharma is the dharmakāya. Correct practice is liberation. The buddhas are the Buddha jewel, the unexcelled path is the Dharma jewel, and the great assembly is the Saṅgha jewel. Here it is not that there are no conditions involving dharmas, but it is named according to what is predominant. It is named 'encountering conditions involving persons', which is precisely establishing the mind. Next, regarding conditions involving dharmas, there are also the Vaipulya [teachings], which means hearing from the scrolls of the sūtras about the three virtues, the three jewels, and so forth. Loving, enjoying, and eagerly seeking them is generating aspiration. Relinquishing and leaving behind what one loves is generating aversion. Taking the Dharma as a condition, one is able to establish the mind; this is being curable. Having encountered causes and conditions, aspiration and aversion become distinct, which agitates Māra and causes him anxiety and sorrow. From the phrase 'At that time the bodhisattva went to the monastery' onward, this is the second part, establishing the practice, and the text has two parts: (1) receiving the precepts; (2) maintaining the precepts. The text on receiving has two parts: (1) taking a master; (2) receiving [the precepts], as in the text. From 'Having gone forth' onward is the second part, maintaining the precepts, and the text has two parts: namely, the teaching and the analogy. Within the analogy there are two parts: first the analogy, then the application. The initial analogy has five parts, referring to the four pārājikas, saṃghāvaśeṣas, sthūlātyayas, prāyaścittikas, and duṣkṛtas. The text of the application has six, dividing the thirty [naiḥsargika-prāyaścittikas] and ninety [prāyaścittikas] of the third category into two applications (and so forth). Alternatively, the naiḥsargika requires confession overnight, while the [pure] prāyaścittika is confessed face-to-face; for this reason it is divided into two. Regarding the rākṣasa, there are two explanations: one says it is an analogy for external bad companions; the other says it is an analogy for the internal inverted mind—all as explained in full in the fourth chapter of the Mohe zhiguan on purifying the keeping of precepts. From 'If a bodhisattva is able to...' downward is the second part, clarifying the non-gradual precepts, and the text has four parts: (1) possessing both branches and roots; (2) possessing both phenomena and principle; (3) possessing both minor and major; (4) possessing vows. First, the root refers to what is inherently unwholesome (prakṛti-sāvadyam). The preceding and subsequent retinues are the preliminary expedient and subsequent arising. These two belong to the precepts of moral restraint. Being free from all unwholesome thoughts is the concentration-concomitant precept that guards the mental ground. Guarding the correct Dharma and being mindful of the pure precepts is the path-concomitant precept. These two belong to the precepts that gather wholesome dharmas. Dedicating towards the Mahāyāna is the precept of gathering sentient beings. What is inherently unwholesome is the root, from which all the precepts branch out. Next, from 'Kāśyapa, there are furthermore two kinds of precepts' onward, this is possessing both phenomenal and principled precepts. The previous branches and roots both fall under phenomena, which ordinary people are able to practice. From 'the precept of the correct Dharma' onward, it corresponds with principle, which noble ones are able to maintain. Third, from 'Furthermore, there are two kinds' onward, this is possessing both minor and major precepts. The previous phenomena and principle are both called major; from 'ceasing the mockery and disdain of the world' onward, they are called minor; the bodhisattva maintains them fully without distinction. As for zhìzǐ, the old tradition says it sounds like bó (treading) and refers to the class of pears and persimmons. Master Guān says: this has the pronunciation dì (stem), and the Han Marquis of Guǎngchéng was named this. Moreover, the Lǐjì says, 'For a scholar, one cuts a melon and trims the stem straight, merely removing the stem.' The intention is to make clear that one must not hoard various seeds. As for 'placing yellow wooden pillows', there are two explanations: one says its interior is hollow like the reed of an organ; the other says the wood has patterns resembling yellow flowers. As for bāluósāi, Emperor Wu of Liang said: it is double-six (shuānglù), which arose in recent times. Qiāndào is jiáshí (a capture game), and the completed eight-track movement is the board game of sāi. Fourth, from 'Good son, a bodhisattva...' onward, this is possessing vows, first one's own vows, then vows for others. First, making vows for oneself has twelve: first, one vow that inwardly no thought of breaking the precepts arises; next, six vows not to accept external offerings; third, five vows not to be broken by inner sense faculties or external dusts. From 'The bodhisattva protects and maintains' downward, next are vows shared with others. The text has ten kinds: the single one of protecting and maintaining applies generally to both pure precepts and wholesome-dharma precepts, subsumed under gathering wholesome dharmas. 'Not broken' and 'not cracked' belong to both: in terms of prohibitions, they are subsumed under moral restraint; in terms of leaving faults behind, they are subsumed under wholesome dharmas. The latter five are taken for their broad, unhindered operation, all belonging to gathering sentient beings. 'Not retrogressing' means that wine taverns and royal palaces do not cause the precepts to retrogress. 'In accord with' means corresponding with principle. 'Ultimate' means complete and sufficient in all things. 'Pāramitā' means probing the depths from one side to the other. One mind of maintaining precepts endows all precepts, which is called 'one precept is all precepts'. The precepts are the dharmadhātu, gathering all dharmas; this is the perfect practice of the precepts.