佛遺教經論疏節要 1.43

1.43

比丘，梵語，此含三義：一怖魔、二乞士、三破惡。論云「此修多羅中每說比丘者，示現遠離相故，復示摩訶衍方便道與二乘共故，又於四眾亦同遠離行故。」準《起信論》，摩訶衍此翻大乘，大即體相用三大，乘即諸佛菩薩所乘法故。下經示堪忍道，即菩薩所乘。若謂今經約始終小機所見，得析空寂默，屬藏教者，恐失馬鳴深旨矣。於我滅後者，示現遺教義故。尊敬木叉者，即不盡滅法也。以不盡法清淨法身，常為世間作究竟度故，令尊重珍敬。梵語波羅提木叉，此翻別別解脫，亦云處處解脫。謂身口七非、五篇等過不令有犯，故得前名。戒體既全，克取聖果，故彰後號。論云「此木叉亦是毘尼相順法故，復是諸行調伏義故。」次示解脫得度二種障。闇遇明者，度有煩惱闇障，如盲得眼。貧人得寶者，度空無善根障，如滿足財寶。是汝大師者，示現波羅提木叉是修行大師。住世無異，示住持利益人法相似故。以佛處世常以篇聚訓人，此法既存則如佛在，此則清淨法身不滅也。

Bhikṣu is a Sanskrit term containing three meanings: first, terrifying Māra; second, mendicant; third, destroying evil. The treatise states: "That this sūtra repeatedly speaks of bhikṣus is to manifest the characteristic of seclusion; furthermore, it shows that the upāya-mārga of the Mahāyāna is shared with the two vehicles; and also, among the fourfold assembly, they equally practice seclusion." According to the Qixin lun, Mahāyāna is translated here as 'great vehicle': 'great' refers to the three greats of essence, characteristics, and function; 'vehicle' refers to the Dharma ridden by all buddhas and bodhisattvas. Later, the sūtra demonstrates the path of forbearance, which is precisely that which bodhisattvas ride. If one were to say that the present sūtra is only what is perceived by initial and terminal lesser faculties, attaining the analysis of emptiness and quiescent silence and thus belonging to the Piṭaka teaching, one would fear missing Aśvaghoṣa's profound intent. "After my passing" manifests the meaning of the bequeathed teaching. "Honor and respect the mokṣa" refers to the Dharma that does not become utterly extinct. Because the pure dharmakāya of the non-extinct Dharma constantly performs ultimate deliverance for the world, he causes them to honor, treasure, and respect it. Sanskrit prātimokṣa is translated here as 'individual liberation', and also called 'liberation in all places'. That is to say, one does not commit the seven wrongs of body and speech, the faults of the five categories, and so on; thus it receives the former name. Once the precept-essence is intact, one definitely attains the noble fruit; thus the latter title is made manifest. The treatise states: "This mokṣa is also a dharma that accords with the vinaya, and furthermore has the meaning of the taming and subduing of all conditioned factors." Next, it demonstrates the two kinds of obstacles from which liberation attains crossing over. "Encountering light in darkness" crosses over the dark obstacle of possessing afflictions, like a blind person obtaining eyes. "A poor person finding a treasure" crosses over the obstacle of being emptily destitute of wholesome roots, like being satisfied with wealth and jewels. "Is your great master" manifests that the prātimokṣa is the great master of practice. "No different from my abiding in the world" shows that the person and Dharma sustaining [the teaching] to benefit [beings] are similar. Because when the Buddha resided in the world he constantly instructed people with the categories and collections [of rules], once this Dharma remains, it is as if the Buddha were present; this is the pure dharmakāya not becoming extinct.