梵網經古迹記 1.28

1.28

述曰：第二、戒心。戒者，舉章。「非非戒」者，離有無邊，重言「非非」。何者？無受者故。及「十善戒無師說法」，謂無能說，寧有所說？受者、授者及所受戒不可得故，三輪空也。「欺、盜乃至邪見無集受」者，明所防惡，體空無集，還屬眾緣，無定性故。「欺」者，蔑也。蔑中之極，謂害命故。「慈、良」等者，明能防戒，體性亦空：一、「慈」防殺也，二、「良」防盜也，三、「清」防婬也，四、「直」防妄也，五、「正」防酤酒，六、「實」防讚毀，七、「正見」防邪見，八、「捨」防慳也，九、「喜」防瞋也。舊疏云：「等」言等取，「悲」防說過。防十惡時，制止有為、無為八倒，有無性離，一味清淨也。

The commentary states: The second is the mind of precepts. "Precepts" adduces the section heading. "Neither-not-precepts" means being free from the extremes of existence and non-existence, hence the repetition "neither-not." Why? Because there is no recipient. As for "the precepts of the ten goods being preached without a master," it means that since there is no one who can preach, how could there be anything preached? The recipient, the bestower, and the precepts received cannot be apprehended, so the three wheels are empty. "Deceit, theft, up to false views have no accumulation or receiving" clarifies that the evils to be prevented are empty in essence and without accumulation, belonging back to the multiple conditions, lacking a fixed nature. "Deceit" means despising. The ultimate in despising refers to harming life. "Kindness, goodness," and so forth clarify that the precepts capable of preventing [evil] are also empty in essential nature: first, "kindness" prevents killing; second, "goodness" prevents stealing; third, "chastity" prevents sexual misconduct; fourth, "straightforwardness" prevents lying; fifth, "correctness" prevents selling alcohol; sixth, "truthfulness" prevents praising oneself and disparaging others; seventh, "right view" prevents false views; eighth, "relinquishment" prevents stinginess; ninth, "joy" prevents anger. The old commentary says: The word "and so forth" encompasses "compassion," which prevents speaking of faults. When preventing the ten unwholesome actions, one stops the eight inversions concerning the conditioned and unconditioned; existence and non-existence are completely separated, being of one taste and pure.