大方廣佛華嚴經疏 22.12

22.12

第二饒益行。釋相之中，先略、後廣，皆顯三聚含於九戒。今初，略中文三：初明持相、次彰離過、後顯持意。今初，初句為總，總該三聚即戒自性，「於色聲」下別釋淨義。意地無著，是真律義。亦為生說，即饒益有情戒也。二「不求」下彰其離過。亦是於果無依，顯清淨義。三「但堅持」下顯持戒意。初句為總，盡壽堅持。「作如是」下以誓自要成上堅相，謂一切利養、恭敬他論，本隨煩惱不能伏故。一切惡止，得佛正法，是真善行。纏謂八纏，即無慚、無愧、掉舉、惡作、惛、睡、慳、嫉。初二障戒，正障律儀；次二障止；次二障觀；後二障捨，即障善法饒益。於相修中，纏繞身心所以偏說。或說十纏，謂加忿、覆，於被舉時為重障故。此即隨惑。縛謂四縛，即貪欲、瞋恚、戒取、我見。貪利不遂熱惱生瞋，梵行命難則生毀謗，謗則戒取，我則濁亂。不毀不持，方為平等。

Second, the Practice of Benefiting. Within the explanation of characteristics, first briefly and then extensively, both reveal the three collections [of precepts] subsuming the ninefold morality. Now, as for the first, the brief [explanation] has three parts: first, explaining the characteristics of upholding; next, revealing freedom from faults; later, revealing the intent of upholding. Now, as for the first: the first clause is general, encompassing all three collections, which is the self-nature of the precepts; from "regarding forms, sounds" onwards, it distinctively explains the meaning of purity. When the ground of mind is unattached, that is the true meaning of the vinaya. Also expounding it for sentient beings is the precept of benefiting sentient beings. Second, from "not seeking" onwards reveals freedom from faults. It also means having no reliance upon fruits, revealing the meaning of purity. Third, from "only firmly upholding" onwards reveals the intent of upholding precepts. The first clause is general: firmly upholding to the end of one's life. From "forming such a thought" onwards, one uses a vow to constrain oneself and fulfill the aforementioned firmness, meaning that all gain, offerings, and reverence, or rival doctrines, cannot be subdued by root and secondary afflictions. All evils ceased and the Buddha's true Dharma attained is true wholesome practice. Entanglements refer to the eight entanglements: lack of shame, lack of conscience, restlessness, regret, torpor, sleep, stinginess, and jealousy. The first two obstruct precepts, directly obstructing the rules of conduct; the next two obstruct śamatha; the next two obstruct vipaśyanā; the last two obstruct equanimity, which obstructs the wholesome dharmas of benefiting. In cultivation with marks, they entangle body and mind, which is why they are specifically mentioned. Alternatively, ten entanglements are spoken of, adding anger and concealment, because they are heavy obstacles when one is accused. These are secondary afflictions. Bonds refer to the four bonds: desire, ill will, attachment to rules and vows, and view of a self. When greed for gain is frustrated, burning vexation gives rise to anger; when life-threatening danger confronts celibacy, reviling arises; reviling leads to attachment to rules, and the self becomes turbid and confused. Neither violating nor upholding is true equality.