大方廣佛華嚴經疏 22.12

22.12

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.