仁王般若經疏 1.42

1.42

第四明五戒賢者眾，有四：初列數、二標名、三歎德、四總結也。初千萬億，舉數。五戒賢者，標名。如提婆波利等問佛：「何不為我說四六戒？」佛答：「五戒者，天地之大數，在天即為五星、在地為五岳、在人為五藏、在陰陽為五行、在帝為五帝、在世為五德、在色為五色、在法為五戒。以不殺生配東方，東方是木，木主於仁，仁以養生為義，是故以不殺生配東方。北方是水，水主於智，智者不盜竊為義，故以不盜配北方。西方是金，金主於義，行義之人豈可邪婬耶？故以不邪婬配西方。南方是火，火主於禮，禮防於失，飲酒之人多有過失，故以不飲酒配南方。中央是土，土主於信，妄語之人乖角兩頭是真失信，故以不妄語配中央。」賢者，調心修道名賢。假名行人，名之為者。皆行阿羅漢下，第三歎德。阿羅漢者，此通名，以分有無生不著義，又復修羅漢向名行阿羅漢。十地，謂歡喜、離垢、明炎、燒然、難勝、現前、遠行、不動、善慧、法雲。迴向，謂十道種，始從救護一切眾生離眾生相乃至第十法界無量迴向。迴向有二種：一者下迴向，所修功德與一切眾生；二者所作功德迴向薩波若，是上迴向。五分法身者，謂戒、定、慧、解脫、解脫知見也。凡夫惑累，以五陰為身；聖人清高，以五分法身為體。無量功德下，第四總結也。

The fourth part explains the assembly of virtuous ones of the five precepts, having four sections: first, listing the number; second, indicating the designation; third, praising their virtues; fourth, the general conclusion. First, "ten million koṭi" presents the number. "Virtuous ones of the five precepts" indicates the designation. As when Devapālī and others asked the Buddha, "Why do you not explain four or six precepts for us?" The Buddha answered: "The five precepts are the great numbers of heaven and earth. In heaven they are the five planets; on earth they are the five sacred peaks; in humans they are the five internal organs; in yinyang they are the five phases; among sovereigns they are the five emperors; in the world they are the five constant virtues; among colors they are the five colors; and in the Dharma they are the five precepts. Matching non-killing to the east: the east is wood, wood governs benevolence, and benevolence takes nourishing life as its meaning; therefore non-killing is matched to the east. The north is water, water governs wisdom, and the wise taking non-stealing as their meaning, non-stealing is therefore matched to the north. The west is metal, metal governs righteousness; how could a person practicing righteousness commit sexual misconduct? Therefore non-sexual misconduct is matched to the west. The south is fire, fire governs propriety, and propriety guards against transgressions; people who drink alcohol commit many transgressions, so non-drinking of alcohol is matched to the south. The center is earth, earth governs trustworthiness; a person of false speech opposes both sides and truly loses trust, so non-false speech is matched to the center." As for "virtuous ones" (xianzhe): tuning the mind and practicing the path is called "virtuous" (xian); the practitioner of prajñapti is called "one" (zhe). From "all practicing the arhat" onward is the third, praising their virtues. "Arhat" is a common term here; because of their stage, it has the meaning of non-arising and non-attachment; furthermore, cultivating the approach to arhatship is called "practicing the arhat". The "ten grounds" refers to: Joyful, Immaculate, Luminous, Radiant, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Good Intelligence, and Cloud of Dharma. "Dedicating" refers to the ten kinds of nature of the path, beginning from rescuing and protecting all sentient beings while being free from the sign of sentient beings, up to the tenth, the immeasurable dedication of the dharmadhātu. There are two kinds of dedication: first, downward dedication, giving the merits cultivated to all sentient beings; second, upward dedication, dedicating the merits performed toward sarvajñā. As for the "five-part Dharmakāya", it refers to morality, concentration, wisdom, liberation, and the knowledge and vision of liberation. Ordinary beings are bound by afflictions and take the five skandhas as their body; noble ones are pure and lofty, taking the five-part Dharmakāya as their essence. From "immeasurable merits" onward is the fourth, the general conclusion.