維摩經略疏垂裕記 6.19

6.19

四、滅。「經云亦不解不縛」者，荊溪云：解字有人作古買反。何往不得？但反上解脫，不合言之。何者？若正運功上可作古買反，下作恥活反。功成之日，上應作戶賈反，下應作徒活反。縛無兩音，義實通二，以縛音時亦秖名縛。「聲聞教至即是滅諦」者，今意滅諦而從解五逆為名者，五逆即是極苦之因，因必招果，苦即滅故，故小乘中為十三難障。戒不發，定慧不成。定慧不成，無得果義。今大乘教體達心性即是解脫，何障之有。若爾？何故《梵網》七逆成遮。答：小遮障戒而復障果，大雖障戒不遮進道。故阿闍世得無根信，殃掘摩羅獲無生忍。若爾，大何須戒？答：若也自知宿世有乘，遮猶得法。此世新入薄助來生，乘種即微，遮牽惡道，實假乘戒人天值佛。又大乘障不同於小一生永棄，以大乘中許懺逆故。此土行事盛用斯宗，依大懺愆還投小撿，況本大學懺重何妨。《梵網》明遮未懺者耳，具如下文波離中說。豈有哲士避戒從乘，尚戀深遮焉求至道？

Fourth, cessation. Regarding "The sūtra says: 'Neither liberated nor bound,'" Jingxi says: "For the character 解 (jiě/xiè), some pronounce it gǔ mǎi fan (jiè). How could this not be applicable? However, in contrasting it with the preceding liberation (xiètuō), it should not be said. Why? If one is actively exerting effort, the upper [character] can be pronounced gǔ mǎi fan (jiè), and the lower chǐ huó fan (tuō). When the effort succeeds, the upper should be pronounced hù jiǎ fan (xiè), and the lower tú huó fan (duó). The character 'bound' (縛) does not have two pronunciations; its meaning truly extends to both, so when it is pronounced, it is still simply called bound." Regarding "The śrāvaka teaching... down to... is precisely the truth of cessation," the present intent is that the truth of cessation takes its name from being liberated from the five heinous crimes; the five heinous crimes are precisely the causes of extreme suffering, and the cause must incur the effect, so suffering is extinguished; therefore, in the Lesser Vehicle they are the thirteen obstacles. Precepts do not arise, and concentration and wisdom are not accomplished. If concentration and wisdom are not accomplished, there is no sense of obtaining the fruit. Now, the Mahāyāna teaching thoroughly understands the nature of mind as being liberation itself; what obstacle could there be? If so, why do the seven heinous crimes constitute impediments in the Brahmā Net Sūtra? Answer: The lesser impediments obstruct the precepts and further obstruct the fruit; the greater, although obstructing the precepts, do not impede progressing on the path. Therefore, Ajātaśatru attained rootless faith, and Aṅgulimāla obtained the patience of non-arising. If so, why does the Great [Vehicle] need precepts? Answer: If one knows for oneself that one has the vehicle from past lives, though there be impediments, one still attains the Dharma. If one is newly entering in this life and has weak assistance for future lives, the seeds of the vehicle are faint, and impediments will drag one into evil destinies; one truly relies on both vehicle and precepts to encounter the Buddha as a human or heavenly being. Furthermore, Mahāyāna obstacles differ from the Lesser's eternal abandonment in a single lifetime, because the Mahāyāna permits repenting heinous crimes. In this land, the ritual practices extensively use this school; relying on the Great to repent transgressions, one returns to abide by the Lesser's scrutiny, so how much more can fundamental Mahāyāna learning repent grave offenses without hindrance? The Brahmā Net clarifies impediments for those who have not yet repented, as fully explained below regarding Upāli. How could a wise person avoid precepts to pursue the vehicle, yet still cling to deep impediments and seek the ultimate path?