[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) › 35.21 # 大方廣佛華嚴經疏 35.21 大方廣佛華嚴經疏 35.21 - **Language:** Classical Chinese ### [35.21](https://indike.org/pramana/in.bauddha.taisho.1735.35.21) 第二「是故菩薩」下明願。依智起願，願為眾生自修善故。但離惡因惡果自亡，願修善因善果自至。問：惡名殺等，離即不殺，不殺即善。離惡住善，二相寧分？答：此有二意。一離殺，謂離作犯；住善，謂住止持。體則不殊，約持犯分。二作持止犯，反此可知。二離惡但是惡止，住善兼於善行，具有止作二持。止如前釋，作義云何？前三聚初已略指陳，今當重釋。謂非唯不殺，護眾生命如護己命，是第一善。守他財物如自己有，他妻亦然。實語軟語和合饒益，是語四善，非直無貪更能惠施，非唯不瞋慈悲和悅。何但無於邪見，乃成就正見，智慧深廣，斯即作也。 > Second, from "Therefore the bodhisattva…" onward explains the vow. The vow arises dependent on wisdom, because \[the bodhisattva\] vows to personally cultivate the good for the sake of sentient beings. When one merely abandons evil causes, evil results naturally vanish; when one vows to cultivate good causes, good results naturally arrive. Question: "Evil" refers to killing and so forth; abandoning it is not killing, and not killing is itself good. How are the two aspects of abandoning evil and abiding in the good distinguished? Answer: This has two meanings. First, abandoning killing refers to abandoning active transgression; abiding in the good refers to abiding in passive restraint. Their essence does not differ; they are distinguished in terms of adherence and transgression. Second, active adherence and passive transgression may be understood in the opposite way. Third, abandoning evil is merely the cessation of evil, whereas abiding in the good incorporates good practice, thus possessing both passive and active adherence. Passive \[adherence\] is as explained before; what is the meaning of active \[adherence\]? It was briefly indicated at the beginning of the three aggregates \[of precepts\], and now shall be explained again: namely, not only not killing, but protecting the lives of sentient beings as one protects one's own life—this is the first good. Guarding another's property as one's own, and likewise with another's wife. Truthful speech, gentle speech, harmonious speech, and beneficial speech—these are the four goods of speech. Not only being free from greed, but furthermore bestowing charity; not only being free from anger, but showing loving-kindness, compassion, and harmonious joy. How could it merely be freedom from wrong view? It is to achieve right view, with deep and vast wisdom. This is the active \[adherence\]. > — English (machine translation) (machine translation) - [Previous: 35.20](https://indike.org/pramana/in.bauddha.taisho.1735.35.20) - [Next: 35.22](https://indike.org/pramana/in.bauddha.taisho.1735.35.22) - [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.35.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.35.21](https://indike.org/pramana/in.bauddha.taisho.1735.35.21) · Pramāṇa