大般涅槃經疏 14.9

14.9

「迦葉白佛」下，第二明圓定行。他云是料簡破戒。應在戒行後，而在此說者，解為三：一云出經者誤；二云欲會兩地令無異體，前名不動、此云堪忍，只是一地；三云直爾持戒未能見機不得行殺，定能見機可為毀戒事。此義不然。此中正是明圓定意。問：此文云「未入不動地時得破戒不」，云何乃言是圓定耶？答：若非圓戒，何得即毀而持。既持毀自在，例定亦然。即散而靜，不起圓定而行於殺，仍是圓定。戒既可解，即戒而定不復煩文，是故指此名圓定行。問：前明圓戒竟乃明戒果，今明定果竟方明圓定，何也？答：前後不定，彌顯圓定。文為三番問答：初番略、次番廣、第三文殊述事。事乖理順不應得惡果報問，佛答如文。

From "Kāśyapa said to the Buddha" downward is the second part, explaining the practice of round meditation. Others said that this is an analysis of breaking the precepts. It should have followed the practice of precepts, yet its being stated here has three explanations: first, one said the compiler of the sūtra made an error; second, one said it is intended to harmonize the two stages so that they have no different substance—the former being called 'immovable' and this one being called 'forbearance,' which are just a single stage; third, one said that merely upholding the precepts cannot see the capacities [of others] and one must not commit killing, whereas meditation can see capacities and one may engage in acts of breaking precepts. This interpretation is not correct. Here it is precisely the intention of explaining round meditation. Question: This text states, "When one has not yet entered the immovable stage, may one break the precepts or not?" Why then do you say it is round meditation? Answer: If it were not the round precepts, how could one uphold them by breaking them? Since upholding and breaking are spontaneous and free, the same applies to meditation by analogy. Being tranquil right in the midst of distraction, not rising from round meditation while carrying out killing, it remains round meditation. Since the precepts can already be understood, right within the precepts there is meditation, without needing further redundant text; therefore, pointing to this is called the practice of round meditation. Question: Previously, after explaining the round precepts, the fruition of precepts was explained; now, only after explaining the fruition of meditation is round meditation explained—why is this? Answer: The sequence being variable all the more reveals round meditation. The text consists of three rounds of questions and answers: the first round is brief, the next round is extensive, and the third is Mañjuśrī's recounting of events. When events diverge from the principle yet accord with it, one should not incur an evil fruition—this is the question, and the Buddha's answer is as in the text.