[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 35.20 # 大方廣佛華嚴經疏 35.20 大方廣佛華嚴經疏 35.20 - **Language:** Classical Chinese ### [35.20](https://indike.org/pramana/in.bauddha.taisho.1735.35.20) 第三「佛子十不善業道」下利益眾生戒。文分為二：初廣明攝生、後「佛子菩薩如是護持於戒」下結成益生之戒。前中，顯此戒增上有五種義：一者智、二者願、三行、四集、五集果。今初，謂善知眾生苦因果故。文分為三：初總明知因、二「於中」下別顯知果、三「佛子」下結成苦因。今初。總中果有三塗不同，因有三時階降，論名時差別。三時復二：一者約心，謂如殺生，欲殺、正殺、殺已，三時俱重，名為上者；隨一時輕為中者；三時俱輕為下者。二約時，謂少時、多時、盡壽作等。餘有三品，如上十善中說。復應於一一塗中各有三品等。然依《正法念經》，三塗各有邊正，正者為重、邊者為輕。正鬼望邊畜，則餓鬼罪重故。《雜集》等，鬼次於獄。若正畜望邊鬼，則畜生罪重故。今云下者，餓鬼因。二別顯知果中，十不善中各有二果差別：一報果差別，所謂三塗異熟；二習氣果差別，即人中殘報，是正報之餘。經中「若生人中得二種」是。然《雜集》、《瑜伽》等論，開習氣果以之為二：一約內報名等流果，即如經辨；二約外報感增上果，今經闕此。下依彼顯異熟報果，十惡攸同，今但解釋等流增上。然二等流多是前重後輕，輕即方便等流，重即正惡等流。十惡即分為十。初殺生中，殺令夭折不終天年，故得短命，即正惡等流。二未死受苦，故獲多病，即方便等流。怖無精光，感外增上資具等物乏少光澤。二盜損彼財，故獲貧窮，令其不得稱意受用故，共財不得自在，感外田苗霜雹損耗。三婬中令其妻不貞故、方便詃誘故，婬之穢污，感外臭惡塵坌。四妄語等流。又誹謗約違境，被誑約違心，言無實故，外感農作事業多不諧偶。五兩舌中令他離間故，親友成怨故，由出不平之言，外多險阻。六惡口中語體惡故、語用惡故，言恒有諍違惱他人，外感荊棘砂鹵等事。七綺語言無人受，機不領故，語不明了自綺錯故。以言綺故，外感果物不應其時。八貪欲中，已得不足故，未得欲求故。貪則念念欲多，感外增上日日減少。九瞋恚中二種等流，似前輕、後重。見其不可意故求彼長短；二惱害彼故，瞋不順物之情。外感增上其味辛苦，又多惡獸毒蟲。十邪見還生邪見之家，若水之流濕。心見不正，故多諂曲。總由不正，故外感上妙華果悉皆隱沒，似淨不淨、似安不安。是以觀果知因，應當除斷。三結成苦因，無邊苦聚由此生故。 > Third, from "O sons of the Buddha, the ten unwholesome courses of action" onwards treats the precept of benefiting sentient beings (sattva-kṛtya-śīla). The text divides into two: first, extensively explaining the gathering of beings; second, from "O sons of the Buddha, when the bodhisattva upholds the precepts in this way" onwards, concluding with the precept of benefiting beings. In the former, demonstrating the supremacy of this precept has five meanings: 1. Wisdom; 2. Vows; 3. Practice; 4. Accumulation; 5. Fruit of accumulation. As for the first: this means skillfully knowing the causes and fruits of suffering for sentient beings. The text divides into three: first, generally explaining the knowledge of the cause; second, from "therein" onwards, specifically demonstrating knowledge of the fruit; third, from "O sons of the Buddha" onwards, concluding with the cause of suffering. As for the first: in the general part, the fruits have the differences of the three wretched paths, and the causes have the gradations of the three times; the treatise calls this the difference of times. The three times are again twofold: 1. Regarding the mind: for example, in killing, wishing to kill, the actual killing, and having killed—when all three times are heavy, it is called upper; when any one time is light, it is middling; when all three times are light, it is lower. 2. Regarding duration: that is, doing it for a short time, for a long time, throughout one's life, and so forth. The remaining three grades are as explained above under the ten wholesome actions. Furthermore, within each of the paths, there are also three grades and so on. However, according to the \*Saddharmasmṛtyupasthāna-sūtra\*, the three paths each have their peripheral and central forms: the central is heavy and the peripheral is light. Comparing the central hungry ghost to the peripheral animal, the hungry ghost's transgression is heavier; therefore, in the \*Abhidharmasamuccaya-bhāṣya\* and other texts, hungry ghosts come next after hell. If comparing the central animal to the peripheral hungry ghost, the animal's transgression is heavier; therefore it now says that the lower grade is the cause of hungry ghosts. Second, in specifically demonstrating knowledge of the fruits: among the ten unwholesome actions, each has a distinction of two fruits: 1. The distinction of the fruit of retribution, namely the maturation (vipāka) in the three wretched paths; 2. The distinction of the fruit of residual conditioning (vāsanā), namely the remaining retribution among humans, which is the remnant of the primary retribution. In the sūtra, "if born among humans, one obtains two kinds" is this. However, treatises such as the \*Abhidharmasamuccaya-bhāṣya\* and \*Yogācārabhūmi\* open the fruit of residual conditioning into two: 1. Regarding internal retribution, it is called the fruit of uniform outflow (niṣyanda-phala), which is just as explained in the sūtra; 2. Regarding external retribution, it brings about the sovereign fruit (adhipati-phala), which the present sūtra lacks. Below, based on those \[treatises\] which show that the maturation retribution fruit is the same for all ten evil deeds, we now only explain the uniform outflow and sovereign fruits. Now, the two uniform outflows are mostly heavier for the first and lighter for the second: the light is the uniform outflow of the expedient preparatory action, and the heavy is the uniform outflow of the primary evil deed. The ten evil deeds are thus divided into ten: 1. Within killing: killing causes premature death so that one does not complete one's natural lifespan; hence one obtains a short life, which is the uniform outflow of the primary evil deed. Second, experiencing pain before dying; hence one incurs much sickness, which is the uniform outflow of the expedient. Out of fear there is no radiance; this produces the external sovereign fruit of material requisites and other things being meager and lacking luster. 2. Stealing harms another's wealth; hence one incurs poverty. Because it prevents them from enjoying things according to their wishes, one's shared wealth cannot be used with sovereignty; this produces the external fruit of field crops being damaged by frost and hail. 3. In sexual misconduct: because one causes another's wife to be unchaste and lures her with expedients, the filth of sexual misconduct produces external foul-smelling dust and dirt. 4. The uniform outflow of false speech: moreover, slander relates to transgressing the object, and being deceived relates to transgressing the mind; because the words are untrue, it externally produces agricultural tasks and undertakings that mostly do not prosper or harmonize. 5. In divisive speech: because one causes others to become estranged and turns friends into enemies, due to uttering words of inequity, externally there are many dangerous obstacles. 6. In harsh speech: because the essence of the speech is evil and the function of the speech is evil, the words constantly involve dispute and vex others; externally it produces thorns, sand, saline soil, and such matters. 7. In frivolous speech: words are not accepted by anyone because their capacity does not take them in; words are unclear because they are naturally frivolous and erroneous. Because words are frivolous, externally it produces fruits and crops that do not ripen in their proper season. 8. In covetousness: because one is unsatisfied with what has been obtained, and craves what has not yet been obtained. With covetousness, thought after thought one desires more; externally the sovereign fruit decreases day by day. 9. In ill will: the two uniform outflows resemble the previous light and heavy. Seeing what is disagreeable, one seeks faults in others; second, vexing and harming them, one's anger does not accord with the feelings of others. Externally, the sovereign fruit produces flavors that are pungent and bitter, as well as many vicious beasts and poisonous insects. 10. In wrong views: one is reborn in a family of wrong views, just as water flows toward moisture. Because the mental view is not upright, one has much deceit and crookedness. Broadly, because of lack of uprightness, externally the finest flowers and fruits all disappear, seeming pure but impure, seeming peaceful but not peaceful. Therefore, contemplating the fruit to know the cause, one should eradicate and sever them. 3. Concluding with the cause of suffering: because immeasurable masses of suffering arise from this. > — English (machine translation) (machine translation) - [Previous: 35.19](https://indike.org/pramana/in.bauddha.taisho.1735.35.19) - [Next: 35.21](https://indike.org/pramana/in.bauddha.taisho.1735.35.21) - [Up: 35](https://indike.org/pramana/in.bauddha.taisho.1735.35) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.35.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.35.20](https://indike.org/pramana/in.bauddha.taisho.1735.35.20) · Pramāṇa