大方廣佛華嚴經隨疏演義鈔 43.13

43.13

疏「初攝律儀，二攝善法」等者，《唯識》十度但有三名而無解釋。若梁《攝論》，三學之中具有解釋。本論中云：一攝律儀戒，謂正遠離所應離法。二攝善法戒，謂正修證應修證法。三饒益有情戒，謂正利樂一切有情。無性釋云「律儀戒者，謂於不善能遠離法防護受持，由能防護諸惡不善身語等業，故云律儀。攝善法戒，能令證得力無畏等一切佛法。饒益有情戒，能助有情如法所作，平等分布無罪作業成熟有情。有說：後二依初建立。」釋曰：此下釋立三所以。無性云：「此能建立後二尸羅，由自防護，能修供養佛等善根，及益諸有情故。」世親云：「住律儀者，便能建立攝善法戒，由此修集一切佛法，證大菩提。復能建立益有情戒，由此故能成熟有情。」準梁《攝論》及釋云「若人不離惡法，攝善利他則不得成。」有說：前二為成後一。梁論云「若人住前二種淨戒，則能引攝利眾生戒，為成熟他。」梁論三戒大意同前。故彼論云「此三品戒即四無畏因。何以故？初戒是斷德，第二戒是智德，第三戒是恩德。四無所畏不出三德故，由此故說戒有三品。」《本業經》云「戒有三緣：一自性戒、二善法戒、三利益眾生戒。」義皆同也。

Regarding the Commentary's statement, "First is the precept that gathers moral disciplines; second is the precept that gathers wholesome dharmas," and so forth: The ten pāramitās in Vijñaptimātratā only give the three names without explanation. If one looks at the Liang translation of the Mahāyānasaṃgraha, there are complete explanations within the three trainings. The root treatise states: "1. The precept that gathers moral disciplines refers to properly staying far away from what should be avoided. 2. The precept that gathers wholesome dharmas refers to properly cultivating and realizing what should be cultivated and realized. 3. The precept that benefits sentient beings refers to properly benefiting and bringing joy to all sentient beings." Asabhāva explains: "Regarding the precept of moral discipline: it guards and upholds the dharmas that enable one to stay far away from unwholesome states; because it can guard against various evil and unwholesome bodily and verbal actions, it is called moral discipline. The precept that gathers wholesome dharmas enables one to realize all Buddha-dharmas, such as the powers and fearlessnesses. The precept that benefits sentient beings can assist sentient beings in actions performed in accordance with the Dharma, equally distributing faultless activities to mature sentient beings. Some say: The latter two are established on the basis of the first." Explication: The following explains the rationale for establishing the three. Asabhāva says: "This [first precept] can establish the latter two śīlas, because by guarding oneself, one can cultivate wholesome roots such as making offerings to Buddhas, and benefit sentient beings." Vasubandhu says: "One who abides in moral discipline can then establish the precept that gathers wholesome dharmas; through this, one cultivates and gathers all Buddha-dharmas to realize great bodhi. Furthermore, one can establish the precept that benefits sentient beings; through this, one can mature sentient beings." In accordance with the Liang translation of the Mahāyānasaṃgraha and its commentary, it states: "If a person does not abandon evil dharmas, gathering wholesome dharmas and benefiting others cannot be accomplished." Some say: The first two are for accomplishing the latter one. The Liang treatise states: "If a person abides in the first two pure precepts, they can attract and gather the precept that benefits sentient beings to mature others." The general meaning of the three precepts in the Liang treatise is the same as the above. Therefore, that treatise says: "These three categories of precepts are the causes of the four fearlessnesses. Why? The first precept is the virtue of severance; the second precept is the virtue of wisdom; the third precept is the virtue of grace. Since the four fearlessnesses do not go beyond the three virtues, it is for this reason that precepts are said to have three categories." The Benye jing states: "Precepts have three conditions: 1. natural precepts, 2. precepts of wholesome dharmas, 3. precepts of benefiting sentient beings." The meaning is entirely the same.