維摩經略疏垂裕記 10.125

10.125

二、「此中」下，隨文正釋，二：初、標示。二、正釋，二：初、此問彼答，二：初、此淨名問。二、彼菩薩答。「即大乘木叉」者，一止一作咸即心性。《法鼓經》曰「心無盡故戒亦無盡。」二、彼問此答，二：初、分科。二、「今言」下，隨釋，六：初、問。二、答，二：初、開五乘化剛強眾生，三：初、總答。二、別答，二：初、懸示菩薩。「但處中者」者，謂列在人天之後、聲聞緣覺之前也。「三應供」者，見修無學也。「五佛子」者，四果支佛也。二、「就人」下，正釋五乘，四：初、人乘。「意為一飲酒」者，以因醉動心三毒重故，意口不開。「至為三」者，意口細故，合身業麁故開。二、天乘。三業委開成十善法，秉持既細，故感天報，此名通因。更加餘行及以禪定以為別因，故有諸天果報不同，如《正法念經》說。經云「是殺生是殺生報」者，即《華嚴》云「殺生之罪能令眾生墮三惡道。後生人中得二果報：一者多病、二者短命。」餘九因果，悉如《華嚴經》。云「無義語」者，華飾美言苟悅人意，名無義語。三、菩薩乘。四、聲聞支佛乘，二：初、約三學正釋，三：初、戒學。經云「是應作是不應作」者，疏解已明，今更助釋。是應作者是作持，止則成犯。是不應作者是止持，作則成犯。「波逸提」等者，南山云「義翻云墮。」《十誦》云「墮燒煮覆障地獄故。」「七聚」者，一波羅夷、二僧殘、三偷蘭遮、四波逸提、五提舍尼、六突吉羅、七惡說。「三種羯磨懺」者，一心念法、二對首法、三眾僧法。心念者，發心念境，口自傳情，非謂不言而辨前事。對首者，謂各共對面秉法也。眾法者，四人已上秉於羯磨。此三略明，若曲枝分則有八種。心念有三：一但心念，唯得自說，有人亦成。數列三種懺。輕吉羅．說戒．座上發露．及六念也。二對首心念，謂本是對首之法，由界無人，佛開心念。且引七種。《四分》中有安居。《十誦》有說淨、受藥、受七日。《五分》有受持三衣及捨三衣。《善見》受持鉢也。三眾法心念，謂本是僧秉，亦界無人，故開心念。《四分》說戒自恣，外部受、僧得施及亡人衣。對首法有二：一但對首，以是別法不開僧用，界雖成眾亦自得成。總依諸部有二十九，受捨三衣、鉢、尼師壇，及受捨百一供身具、捨請、捨戒、受依止法、衣、鉢、藥、說淨、受藥、受七日、安居、與欲、懺波逸提、懺輕偷蘭、懺提舍尼、懺重吉罪、發露他重罪及自發露。六聚僧殘中白捨行法、自行行法、自僧殘諸行法、白入聚落、尼白入僧寺、尼請教授、作餘食法。且論略爾。二眾法對首，同前眾法心念也。眾法有三：一者單白，事或輕小、或常所行、或是嚴制，一說告僧，使成法事。二者白二，由事參涉，義須通和，一白牒事告知，一羯磨量處可不便辨前務。通白及羯磨，故云白二。三者白四，受戒、懺重、治舉、訶諫，事通大小，情容乖舛，自非一白告知、三法量可焉能辨得？以三羯磨通前單白，故云白四。又作法等，如優婆離章。二、定學。三、慧學，二：初、釋有漏無漏，二：初、牒經通解。二、「從此」下，約三乘別釋，三：初、標。二、修。「此」下，釋，三：初、菩薩。「如菩薩戒中說」者，即《菩薩善戒經》中備明菩薩行六度、破六蔽，於一一度皆具四事：一者修道、二者莊嚴菩提、三者自他利益、四者得後世大善果。因論破蔽，遂指彼文。若梵網戒，乃是別圓菩薩，非藏通也，應知藏通但稟篇聚。故《大論》云「釋迦法中無菩薩僧，文殊、彌勒皆聲聞眾中依次而坐。」蓋謂此也。今文於二乘中，戒定總說、慧學分三，正是此意。故知非但戒同，所修禪定亦同二乘，但以慧勝故稱大乘。人或昧之，遂指《梵網》以為四教菩薩戒法。《法華玄義》行妙之初點示甚顯。二、聲聞。三、支佛。

Second, under "Herein", the actual explanation following the text, in two parts: first, indicating [the outline]; second, the actual explanation, in two parts: first, this question and that answer, in two parts: first, this question by Jingming; second, that answer by the bodhisattvas. "Namely, the Mahāyāna mokṣa": every single cessation and every single action is entirely identical to the mind-nature. The Fajie jing says: "Because the mind is inexhaustible, the precepts are also inexhaustible." Second, that question and this answer, in two parts: first, dividing the sections; second, under "Now it is said", explaining in sequence, in six parts: first, the question; second, the answer, in two parts: first, opening the five vehicles to transform unyielding sentient beings, in three parts: first, the general answer; second, the specific answer, in two parts: first, indicating the bodhisattva in advance. "Only dwelling in the middle" means being listed after humans and devas, but before śrāvakas and pratyekabuddhas. "The three worthy of offerings" refers to the [paths of] seeing, cultivation, and the non-learner. "The five Buddha-sons" refers to the four fruits and pratyekabuddhas. Second, under "Concerning the human [vehicle]", the actual explanation of the five vehicles, in four parts: first, the human vehicle. "Mind counts as one in drinking alcohol": because of intoxication agitating the mind and the three poisons being heavy, mind and speech are not open. "Expanding to three": because mind and speech are subtle, they are combined with bodily karma, which is gross, and thus opened. Second, the deva vehicle. The three karmas are extensively opened to form the ten wholesome dharmas; since upholding them is subtle, one thereby receives retribution as a deva; this is called the general cause. Furthermore, adding other practices and dhyāna-concentration serves as the particular cause, so that the retributions of the various heavens differ, as explained in the Saddharmasmṛtyupasthāna Sūtra. When the sūtra says "this is killing living beings, this is the retribution of killing living beings", this is what the Huayan jing says: "The sin of killing living beings causes sentient beings to fall into the three evil destinies. When subsequently born among humans, they receive two kinds of karmic retributions: first, many illnesses; second, a short lifespan." The other nine causes and effects are all as stated in the Huayan jing. When it mentions "meaningless speech", ornate and flattering words designed merely to please people's minds are called meaningless speech. Third, the bodhisattva vehicle. Fourth, the vehicle of śrāvakas and pratyekabuddhas, in two parts: first, the actual explanation in terms of the three trainings, in three parts: first, the training in morality. When the sūtra says "this is what should be done, this is what should not be done", the commentary has already explained it clearly, and now further assists in the explanation. "What should be done" is upholding through action; stopping constitutes a transgression. "What should not be done" is upholding through restraint; acting constitutes a transgression. Under "pāyattika" and so forth, Nanshan says: "The semantic translation is 'falling'." The Shisong lü says: "Because one falls into the hell of burning, boiling, and obstruction." "The seven groups": first, pārājika; second, saṅghāvaśeṣa; third, thullaccaya; fourth, pāyattika; fifth, pāṭidesanīya; sixth, dukkaṭa; seventh, duppabhāsita. "The three kinds of karman confession": first, mental-intent karman; second, face-to-face karman; third, saṅgha-assembly karman. Mental-intent karman means generating the intention with regard to an object and personally expressing the feeling with one's mouth; it does not mean accomplishing the prior matter without speaking. Face-to-face means directly facing another person to carry out the rite. Saṅgha-assembly karman means four or more people carrying out the karman. These three are explained in brief; if subdivided, there are eight kinds. Mental-intent karman has three kinds: first, pure mental-intent, which can only be spoken by oneself, and is also valid even if others are present. The sarvāstivāda lists three kinds of confessions: minor dukkaṭas, reciting the precepts, disclosure on the seat, and the six recollections. Second, face-to-face mental-intent: originally a face-to-face rite, but because there is no one within the boundary, the Buddha permitted it as mental-intent. Seven types are briefly cited: in the Sifen, there is the rains retreat; in the Shisong, there are declaring purification, receiving medicine, and receiving seven-day [medicine]; in the Wufen, there are receiving and keeping the three robes and relinquishing the three robes; in the Shanjian, there is receiving and keeping the bowl. Third, saṅgha-assembly mental-intent: originally carried out by the saṅgha, but also because there is no one within the boundary, mental-intent is permitted. In the Sifen, reciting the precepts and pravāraṇā, ordination outside the boundary, donations received by the saṅgha, and the robes of a deceased person. Face-to-face rites have two kinds: first, pure face-to-face: because it is a particular rite not open to saṅgha use, even if a saṅgha is gathered within the boundary, it must be performed individually. Synthesizing all vinaya schools, there are twenty-nine: receiving and relinquishing the three robes, the bowl, and the niṣīdana; receiving and relinquishing the one hundred and one articles of personal requisites; relinquishing invitations; relinquishing the precepts; receiving the rite of dependence (niśraya); robes, bowl, medicine, declaring purification, receiving medicine, receiving seven-day [medicine], the rains retreat, granting approval (chanda), confessing pāyattika, confessing minor thullaccaya, confessing pāṭidesanīya, confessing grave dukkaṭa offenses, disclosing others' grave offenses, and personal disclosure. Among the saṅghāvaśeṣa of the six groups: the rite of declaration of relinquishing practices, the personal performance of practices, one's own various rites for saṅghāvaśeṣa, declaring entry into a village, a nun declaring entry into a monks' monastery, a nun requesting instruction, and the rite of making remaining food. This is just a brief account. Second, saṅgha-assembly face-to-face: identical to the saṅgha-assembly mental-intent mentioned before. Saṅgha-assembly karman has three kinds: first, a single motion (jñapti): when a matter is light or small, or routinely performed, or strictly regulated, a single announcement to the saṅgha completes the ritual act. Second, a motion followed by one resolution (jñapti-dvitīya): when the matter involves complications and requires full harmony, one motion introduces the matter and makes it known, and one karman deliberates on the approval or disapproval, thus settling the matter. Combining the motion and the karman, it is therefore called "motion with one". Third, a motion followed by three resolutions (jñapti-caturtha): receiving ordination, confessing grave offenses, disciplinary suspension, and admonition—these matters involve both great and small concerns, and opinions may conflict; unless there are one motion to announce it and three resolutions to deliberate and approve, how could it be settled? Because three karmans are combined with the preceding single motion, it is called "motion with three". Furthermore, the performance of the ritual acts and so on are as in the chapter on Upāli. Second, the training in concentration. Third, the training in wisdom, in two parts: first, explaining the contaminated and the uncontaminated, in two parts: first, taking up the sūtra text to explain it generally; second, under "From this", explaining specifically in terms of the three vehicles, in three parts: first, indicating; second, cultivating; third, under "This", explaining, in three parts: first, the bodhisattva. "As explained in the Bodhisattva Precepts" refers to the Bodhisattva-bhadraśīla Sūtra, which fully clarifies that when a bodhisattva practices the six perfections and destroys the six hindrances, each and every perfection possesses four matters: first, cultivating the path; second, adorning bodhi; third, benefiting oneself and others; fourth, obtaining the great wholesome fruit of future lives. Because it discusses destroying hindrances, it accordingly refers to that text. If it were the Fanwang precepts, they belong to the bodhisattvas of the separate and perfect teachings, not the pitaka and common teachings; one should know that the pitaka and common teachings only receive the categories and groups [of the vinaya]. Therefore the Dazhidun lun says: "In the Dharma of Śākyamuni, there is no separate saṅgha for bodhisattvas; Mañjuśrī and Maitreya all sit in order among the śrāvaka assembly." This is precisely what it means. In the present text, within the two vehicles, morality and concentration are explained collectively while the training in wisdom is divided into three; this is exactly the intention. Therefore we know that not only are the precepts identical, but the dhyāna-concentration cultivated is also identical to that of the two vehicles; it is only because wisdom is superior that it is called the Great Vehicle. Some people, being confused about this, mistakenly point to the Fanwang jing as the bodhisattva precept method for all four teachings. The beginning of the marvelous practice in the Fahua xuanyi points this out very clearly. Second, the śrāvaka. Third, the pratyekabuddha.