大般涅槃經疏 18.13

18.13

「說是偈」下，是第三明戒為梵行。開善云：前明深梵行，此明淺梵行。是義不然。以戒為本，故能化他。就文為三：一持戒、二護法、三六念。以持戒故能護法，以護法故能修念，次第相成，法爾故也。持戒為二：初略明持戒、次廣明得失。初文有問答。問為二：初領旨、後正難。難中為兩：先難同世，若世間不知見覺，菩薩亦應不知見覺；次難異世。佛答有二：先開兩章、次釋兩章。「汝言有何異」下，釋兩章門。先明不異，即釋同章。有同有異，不一向同，如文。「菩薩聞是」下，第二釋異章門。又二：先明聞經故得三法、次明三法相資。初文具明三法，皆戒為本。「以修慧」下，第二明三法相資。文略，故但言二：初明慧資戒、二明戒資慧。「迦葉復言」下，第二廣辨得失，有問有答。答又二：先舉不淨持戒不能相資、次明淨戒正答問。初文又二：初明不淨、次無相資。有四不淨：一為有，如難陀（云云）。二性不定，或時能持或不能持。三非畢竟，不能從始至終永永長持。四不為眾生，無廣大意，自局在己，不兼利他。「菩薩摩訶薩」下，第二明於淨戒正答其問，亦二：先明淨戒、次明相資。初淨中，四淨對前四不淨戒，非戒即對前無始終。戒非戒非是五戒律儀等，乃以無戒無持為戒，此是畢竟淨戒。「於戒淨中」下，第二明相資之力。又二：初三法相資、次五法佐助。相資中，次第傳傳釋前句。於中二：初因戒故釋不悔，又有法、譬、合。譬有三譬。次「以淨戒故」下，次釋歡喜。又二：先明三相、次明悅樂。初文為三：初明持喜、二明毀憂、三雙明二義。前二各有法、譬、合。於第三雙明持犯中二：先譬、次合。初中牛譬經教，女譬稟者，酪缾譬破戒，漿缾譬持戒，至城欲賣譬俱求當果以因貿果（云云）。脚跌譬命終，二缾俱破譬身壞，憂喜譬持毀。漿缾者，已𤛓得酥，止餘漿汁，所直不多不得亦閑，譬持戒人已修得道，只餘殘命，命存亦善、不存亦閑。若也酪缾全未𤛓酥，失酪酥亡，譬破戒人未得修道，此命若終，其道亦失，是故憂畏。次「持戒」下，合，如文。次「心歡喜故則便思惟」下，釋悅樂，又二：初正釋、後論義。論義中，先問、後答。答中有四重解釋，後展轉深入，成大涅槃皆由於戒。然五受根中則樂淺喜深，禪定之中則喜淺樂深，各有所據，今同禪支。次明五法佐助中，言得五涅槃者，即脫五陰。涅槃非五，脫五陰縛名五涅槃。

From "Having spoken these verses" onward is the third [section], clarifying precepts as pure conduct. Kāishàn says: "The preceding clarified profound pure conduct; this clarifies shallow pure conduct." This meaning is not so. Taking precepts as the foundation, one is therefore able to transform others. In terms of the text, there are three parts: first, upholding the precepts; second, protecting the Dharma; third, the six recollections. Because of upholding the precepts, one is able to protect the Dharma; because of protecting the Dharma, one is able to cultivate the recollections; sequentially perfecting one another, such is the principle. Upholding the precepts is twofold: first, briefly clarifying upholding the precepts; second, broadly clarifying benefits and faults. The first text has questions and answers. The question is twofold: first, grasping the purport; second, the direct challenge. In the challenge, there are two parts: first, challenging the identity with the mundane—if the mundane does not know, see, or realize, the bodhisattva should also not know, see, or realize; second, challenging the difference from the mundane. The Buddha's answers are twofold: first, opening two chapters; second, explaining the two chapters. From "You say: what difference is there?" onward explains the headings of the two chapters. First, clarifying non-difference explains the chapter on identity. There are identity and difference; it is not purely identical, as in the text. From "When a bodhisattva hears this" onward is the second, explaining the heading of the chapter on difference. This is also twofold: first, clarifying that because of hearing the sūtra one attains the three dharmas; second, clarifying that the three dharmas mutually support each other. The first text completely clarifies the three dharmas, all with precepts as the root. From "Through cultivating wisdom" onward, the second clarifies the mutual support of the three dharmas. The text is brief, so it only mentions two: first, clarifying that wisdom supports precepts; second, clarifying that precepts support wisdom. From "Kāśyapa spoke again" onward, the second broadly distinguishes benefits and faults, with questions and answers. The answers are also twofold: first, adducing impure upholding of precepts as unable to mutually support; second, clarifying pure precepts to directly answer the question. The first text is also twofold: first, clarifying impurity; second, the absence of mutual support. There are four impurities: first, for the sake of existence, like Nanda (and so forth); second, instability of nature—sometimes able to uphold and sometimes unable to uphold; third, not ultimate—unable to hold eternally from beginning to end; fourth, not for the sake of sentient beings—lacking a vast mind, confining oneself to oneself, not simultaneously benefiting others. From "A bodhisattva-mahāsattva" onward, the second clarifies pure precepts to directly answer his question, which is also twofold: first, clarifying pure precepts; second, clarifying mutual support. In the first, on purity, the four purities correspond to the previous four impure precepts; "non-precept" corresponds to the previous lack of beginning and end. Precepts and non-precepts are not the five precepts, prātimokṣa, and the like; rather, taking no precepts and no upholding as the precept—this is the ultimately pure precept. From "In the purity of precepts" onward, the second clarifies the power of mutual support. This is also twofold: first, the mutual support of the three dharmas; second, the auxiliary aid of the five dharmas. In mutual support, it explains the preceding phrases successively and step-by-step. Therein are two parts: first, explaining non-remorse due to precepts, which also has the principle, parable, and application. The parable has three parables. Next, from "Because of pure precepts" onward explains joy. This is also twofold: first, clarifying the three aspects; second, clarifying pleasure. The first text has three parts: first, clarifying the joy of upholding; second, clarifying the distress of violation; third, clarifying both meanings together. In the third, explaining upholding and violating together, there are two parts: first, the parable; second, the application. In the first, the cow exemplifies the scriptural teachings; the woman exemplifies the practitioner; the jar of curd exemplifies breaking precepts; the jar of whey exemplifies upholding precepts; going to the city intending to sell exemplifies both seeking future fruits, using the cause to trade for the fruit (and so forth). Stumbling exemplifies the end of life; both jars breaking exemplifies the disintegration of the body; distress and joy exemplify upholding and violating. As for the jar of whey, the clarified butter has already been churned out, leaving only the remaining liquid; its value is not great, so not having it is also of no concern—this exemplifies the person upholding precepts who has already cultivated and attained the Way, with only the remaining life span left; whether life persists is good, and if it does not persist it is also of no concern. If it were the jar of curd, no butter having yet been churned, losing the curd means the butter is lost—this exemplifies the person breaking precepts who has not yet attained the cultivation of the Way; if this life ends, his Way is also lost, which is why there is distress and fear. Next, from "upholding precepts" onward is the application, as in the text. Next, from "Because the mind is joyful, one then reflects" onward explains pleasure, which is also twofold: first, directly explaining; second, discussing the doctrine. In discussing the doctrine, there is first a question and then an answer. In the answer, there are four levels of explanation, subsequently deepening step by step; accomplishing the great nirvāṇa all derives from precepts. However, among the five feeling faculties, pleasure is shallow and joy is deep; in meditative concentration, joy is shallow and pleasure is deep. Each has its basis; here it accords with the dhyāna factors. Next, in clarifying the auxiliary aid of the five dharmas, saying that one attains five nirvāṇas means liberation from the five aggregates. Nirvāṇa is not five; liberation from the bondage of the five aggregates is called the five nirvāṇas.