金光明經文句記 2.22

2.22

初、正釋。前就不斷，名持不殺。今明有斷，故云犯殺。圓教自論斷與不斷二義同時。既明六即，六故有斷，即故不斷。亦可秖就即之一字明於二義：障體即德，無障可論，斯為斷義。障既即德，障何甞斷？斯不斷義。故煩惱即菩提、生死即涅槃，斷與不斷妙在其中。諸大乘經說圓頓觀，有此兩門。今就有斷名為理殺，故云析蕩累著是業及諸煩惱以為所斷。樹神諭於修觀之人，劫火諭於能斷之智。故《大論》三十云「譬如空澤大樹，眾鳥集宿。一鴿後至，住一枝上，其枝即折。澤神問其故。樹神答曰：『此鳥從我怨家樹來。食彼尼俱類子，或當放糞子墮地者。惡樹復生，為害必大，是故寧捨一枝，所全者大。』菩薩亦爾，於魔外惑業無如是畏，而畏二乘。二乘於菩薩邊亦如彼鳥，壞彼大乘心，永滅佛乘心。」今文但以怨鳥通累著等也。劫火等者，亦《大論》文。論第二云「二乘雖破三毒，氣分不盡。如草木薪火燒，煙出炭灰不盡，火力薄故。佛三毒永盡無餘，譬如劫火燒須彌山，一切地都盡，無煙無灰。」今謂佛智，即圓智也。斷陰入界生死，即涅槃也。約即論斷，名得意犯。理觀斷破，名不持戒，此為誠證。下諸理犯，其義皆成。一切塵勞是如來種，此是性種，亦敵對種。惑非性染，安名佛種？以知即性修染本虛，本虛名滅，即理殺也。

First, directly explaining it. Previously, taking non-severance was named keeping non-killing. Now, clarifying that there is severance, it is called the transgression of killing. The Perfect Teaching intrinsically treats the two meanings of severance and non-severance as simultaneous. Since the six identities are clarified: because of the six, there is severance; because of the identity, there is non-severance. One may also clarify the two meanings solely with respect to the single character 'identity' (ji): the essence of obstacles is itself virtue, and there are no obstacles to speak of—this is the meaning of severance. Since obstacles are themselves virtue, how have obstacles ever been severed?—this is the meaning of non-severance. Therefore, afflictions are bodhi, and saṃsāra is nirvāṇa; severance and non-severance are wonderfully contained therein. The various Mahāyāna sūtras speaking of the perfect and sudden contemplation have these two approaches. Here, taking the presence of severance as killing of principle, it is said that analyzing and dispelling entanglements and attachments takes karma and afflictions as what is severed. The tree spirit is an analogy for the person cultivating contemplation; the kalpa fire is an analogy for the wisdom capable of severing. Thus the Great Commentary, fascicle 30, states: 'It is like a large tree in an empty swamp where a flock of birds roosts. A dove arrives later and settles on a branch, which immediately breaks. The swamp spirit asks why. The tree spirit replies: "This bird comes from the tree of my enemy. It ate the seeds of that nyagrodha tree; if it drops excrement containing seeds to the ground, an evil tree will grow again, and the harm will surely be great. Therefore, I would rather sacrifice one branch so that the greater whole is preserved." The bodhisattva is likewise: toward the delusions and karmas of māras and outsiders, he has no such fear, but he fears the two vehicles. To the bodhisattva, the two vehicles are like that bird, destroying their Mahāyāna mind and permanently extinguishing the Buddha-vehicle mind.' The present text merely uses the enemy bird to represent entanglements and attachments, etc. The phrase 'kalpa fire,' etc., is also from the text of the Great Commentary. Fascicle 2 of the Commentary states: 'Although the two vehicles destroy the three poisons, the residual energy is not exhausted. It is like grass and wood fuel burned by fire: smoke emerges, and charcoal and ash are not exhausted because the fire's power is weak. The Buddha exhausts the three poisons permanently without remainder, just as the kalpa fire burns Mount Sumeru, and the entire earth is completely consumed, leaving neither smoke nor ash.' Now I say that the Buddha's wisdom is the Perfect wisdom. Severing the aggregates, sense fields, and realms is saṃsāra being itself nirvāṇa. Explaining severance in terms of identity is called 'transgression having grasped its principle.' Severing and shattering through the contemplation of principle is called 'not keeping the precepts'—this is a true proof. All the subsequent principle transgressions are established with this meaning. All dust and toil are the seeds of the Tathāgata: this is the inherent seed, and also the counteractive seed. If delusion were not inherently defiled, how could it be called a Buddha-seed? By knowing that the defilement cultivated from the nature is fundamentally empty, and that fundamental emptiness is termed extinction, this is killing of principle.