止觀輔行傳弘決 2.64

2.64

「以是」下，結勸。道謂乘種，信、法二行俱可為乘，亦俱得名為止觀故，故誡行人不可廢之不習乘種。「大經云」下，引乘戒四句釋成根遮四句。第六云「若無清淨持戒之人僧則損減，若有清淨持戒之人則不失本戒。善男子！於乘緩者乃名為緩，於戒緩者不名為緩。菩薩於此大乘心不懈慢，是名奉戒。」經文先列事戒。次善男子下，舉乘況釋。若無大乘，雖有事戒，不名奉戒。若有乘者，雖云戒緩，不名為緩，正意欲令乘戒俱急。今家乘此開為四句，以對根遮。根遮是果、乘戒是因，是故有遮由戒緩、根鈍由乘寬，俱急則根利無遮、俱緩則根鈍有遮，戒急乘緩則根鈍無遮、乘急戒緩則根利有遮。「經云寧作」等者，引證乘也。故梁武發願文云「寧作提婆達多長淪地獄，不作欝頭藍弗暫得生天。」故知調達誦經已為信行乘種，雖墮地獄亦由此脫；藍弗事定無出世乘，縱得生天終淪惡道。「應勤聽」等者，勸修乘也。聽即信行、思即法行，二行既勤智根必利。「如醉婆羅門」下，引證戒也。《大論》十三「佛在祇桓，有醉婆羅門來至佛所，欲作比丘。佛勅諸比丘與剃頭著袈裟。酒醒驚怪，見身變異忽為比丘，即便走去。諸比丘問佛：『何以聽此醉婆羅門而作比丘？而今歸去。』佛言：『此婆羅門無量劫中無出家心，今因醉後暫發微心，為此緣故後當出家。』」如是種種因緣，出家破戒猶勝在家持戒，以在家戒不為解脫。「戲女披袈裟」者，如《欝鉢比丘尼本生經》中，佛在世時此比丘尼得羅漢果，具六神通，入貴人舍常讚出家，語諸貴人婦女言：「姊妹！可出家。」諸女言：「我少年容色盛美，或當破戒。」比丘尼言：「欲破便破。」諸女問曰：「破戒墮地獄耶？」比丘尼言：「欲墮便墮。」諸女笑言：「墮獄受苦。」比丘尼言：「我憶念本宿命時，作戲女著種種衣服，或時亦著比丘尼衣以為戲笑。以是緣故，迦葉佛時作比丘尼，自恃高姓顏貌端正，心生憍慢而破禁戒。破戒罪故，墮於地獄受種種苦。受罪畢已，遇釋迦牟尼出家得道，成阿羅漢六通自在。故知出家受戒皆由於初以為遠因，乃至值佛得果並由於初。」是則戲女尚遠助乘種，況復戒耶？

From "For this reason" downward, it concludes with an exhortation. The path refers to the seed of the vehicle; the two practices of faith and Dharma can both serve as the vehicle, and both also obtain the name "calming and contemplation." Therefore, practitioners are admonished that they must not abandon and fail to cultivate the seed of the vehicle. From "The Great Sūtra says" downward, it cites the four propositions on the vehicle and precepts to elucidate and establish the four propositions on faculties and hindrances. The sixth [fascicle] says: "If there is no person who purely maintains the precepts, the Sangha will diminish; if there is a person who purely maintains the precepts, the fundamental precepts will not be lost. Good son! One who is lax regarding the vehicle is indeed called lax; one who is lax regarding the precepts is not called lax. A bodhisattva who is not indolent or negligent with regard to this Mahāyāna mind is said to uphold the precepts." The text of the sūtra first lists the precepts of phenomenal practice. Next, from "Good son" downward, it cites the vehicle to illustrate and explain. If one lacks the Mahāyāna, though one possesses the precepts of phenomenal practice, this is not called upholding the precepts. If one possesses the vehicle, though one is said to be lax in precepts, one is not called lax; the principal intention is to make both the vehicle and the precepts urgent. Now, our school takes this and expands it into four propositions to correlate with faculties and hindrances. Faculties and hindrances are the results, while the vehicle and precepts are the causes. Thus, having hindrances is due to laxity in precepts, and dullness of faculties is due to slackness in the vehicle. When both are urgent, one's faculties are sharp and free of hindrances; when both are lax, one's faculties are dull and beset with hindrances. When precepts are urgent and the vehicle is lax, one's faculties are dull and free of hindrances; when the vehicle is urgent and precepts are lax, one's faculties are sharp and beset with hindrances. As for "The sūtra says: 'Better to be... '" and so forth, it cites evidence for the vehicle. Thus Emperor Wu of the Liang stated in his text of vows: "Better to be Devadatta, sinking long into hell, than to be Udraka Rāmaputra, temporarily obtaining birth in heaven." Hence we know that Devadatta's chanting of the sūtras had already become the seed of the vehicle through the practice of faith; though he fell into hell, he was also liberated on this account. Rāmaputra engaged in mundane dhyāna without the supramundane vehicle; though he attained birth in heaven, he ultimately sank into evil destinies. As for "One should diligently listen" and so forth, it exhorts cultivation of the vehicle. Listening is the practice of faith, and contemplation is the practice of Dharma; when these two practices are diligent, the faculty of wisdom is sure to be sharp. From "Like the drunken brāhmaṇa" downward, it cites evidence for the precepts. The thirteenth [fascicle] of the Dazhidulun says: "When the Buddha was at Jetavana, a drunken brāhmaṇa came to where the Buddha was, wishing to become a monk. The Buddha instructed the monks to shave his head and robe him in the kāṣāya. When he sobered up, he was shocked and bewildered, seeing his body transformed, suddenly having become a monk, and immediately ran away. The monks asked the Buddha: 'Why did you permit this drunken brāhmaṇa to become a monk, only for him now to return home?' The Buddha said: 'For immeasurable kalpas, this brāhmaṇa had no mind to go forth from the household; now, on account of his drunkenness, he temporarily aroused a slight thought [of it]. Because of this condition, he will later go forth from the household.'" Through such various causes and conditions, going forth from the household and breaking the precepts is still superior to maintaining the precepts as a householder, because household precepts do not lead to liberation. As for "the courtesan donning the kāṣāya," it is as in the Utpalavarṇā-bhikṣuṇī-jātaka: while the Buddha was in the world, this bhikṣuṇī attained arhatship, possessed the six supernatural powers, and entered the residences of noble families, constantly praising going forth from the household. She said to the noble women: "Sisters! You may go forth from the household." The women said: "We are young and our appearance is magnificent; we might break the precepts." The bhikṣuṇī said: "If you want to break them, then break them." The women asked: "Does breaking the precepts lead to falling into hell?" The bhikṣuṇī said: "If you want to fall, then fall." The women laughed and said: "Falling into hell entails suffering." The bhikṣuṇī said: "I recall in a past lifetime, I was a courtesan and wore various clothes, and at times also wore bhikṣuṇī robes as a jest. Because of this condition, in the time of Kāśyapa Buddha I became a bhikṣuṇī; relying on my high caste and handsome appearance, I gave rise to arrogance in my mind and broke the prohibitory precepts. Because of the sin of breaking the precepts, I fell into hell and underwent various kinds of suffering. When the retribution for my sin was finished, I encountered Śākyamuni, went forth from the household, attained the path, and became an arhat endowed with the sovereignty of the six supernatural powers. Hence we know that going forth and receiving the precepts all depend upon the beginning as a remote cause, up to encountering the Buddha and attaining the fruit—all depend upon the beginning." Thus, even a courtesan [in jest] remotely aided the seed of the vehicle; how much more so the precepts themselves?