梵網經菩薩戒本疏 6.74

6.74

八、釋文者，文中有四：一、舉厄事，二、明所尊在中，三、制令救贖，四、故違結犯。初中「佛言」者，以是別品之首，故標斯語。於中先明厄時，謂以佛在世時無此事，故云「佛滅後」也。雖佛滅後，然信心性厚之世無此事，故云「惡世中」。次、明作禮人，有三：一、外道，以邪信故；二、惡人，以不信故；三、劫賊，以求物故。二、「賣佛」下明尊在厄，略舉三位：一、佛等形像，謂或但將賣，或欲融毀，皆須救贖。言「父母像」者，己父母形像為他所賣。又釋謂佛菩薩尊重如父母，非謂二親形像。二、賣經律。三、賣僧等，有四人：一、僧，二、尼，三、在家菩薩，四、出家菩薩，故云「道人」也。言「或官」等，明所賣二處，謂或入官，或一切人作奴婢也。三、「而菩薩」下明制令救贖，謂見已生慈為救因，方便等救緣。若彼須物，應處處乞索，教以贖之。四、「若不贖」下明故違結犯，可知。

Eighth, explaining the text: in the text there are four parts: 1. citing the event of distress; 2. clarifying that the venerable are in it; 3. formulating the command to rescue and ransom; 4. intentional violation and adjudication of offense. In the first part, "the Buddha said" stands at the head of a distinct section, hence these words are placed here. Therein, it first clarifies the time of distress, meaning that when the Buddha was in the world there was no such thing, hence it says "after the Buddha's demise." Although after the Buddha's demise, in an age of rich faith and virtue there was still no such thing, hence it says "in an evil world." Next, clarifying the perpetrators, there are three: 1. tīrthikas, due to wrong faith; 2. evil people, due to lack of faith; 3. bandits, due to seeking wealth. Second, from "selling the Buddha" downward clarifies that the venerable are in distress, briefly citing three categories: 1. images of the Buddha and so forth, meaning either merely going to sell them or intending to melt and destroy them—in all cases they must be ransomed. Saying "images of parents" means the images of one's own parents being sold by others. Another explanation says that Buddhas and bodhisattvas are revered like parents, not referring to the images of one's two parents. 2. Selling the sūtras and vinaya. 3. Selling the Saṅgha and so forth, in which there are four kinds of persons: 1. monks; 2. nuns; 3. lay bodhisattvas; 4. renunciant bodhisattvas; hence they are called "persons of the Way." Saying "or to officials" and so forth clarifies the two destinations of the sale, meaning either entering the government or being made slaves by ordinary people. Third, from "yet the bodhisattva" downward clarifies the command to rescue and ransom, meaning that upon seeing them, generating compassion is the cause for rescue, and expedients and so forth are the conditions for rescue. If the other needs wealth, one should beg everywhere and teach others to ransom them. Fourth, from "if one does not ransom" downward clarifies intentional violation and adjudication of offense, which can be understood.