大方廣佛華嚴經隨疏演義鈔 51.22

51.22

疏「二中有二十梵行」下，疏文有四：初列十戒、二「通用」下，出體。三「今開」下，釋文。望《智論》文開為二十，若望經文束為十戒，皆用《智論》釋十戒文以會今經。八九即自在戒，十三即無著戒，餘文可知。四「又安住」下，收為四等。疏「攝論云若自住邪行」等，即梁論第七，引契經說。若無性《攝論》，當其第五，一句小異。云「如契經言：若自住邪行，便受他譏謗。是人終不能，制止他過失。」又云「若懷瞋分，誨他所犯，以非利益，非方便故。言不威肅，他轉違背，起諸邪行。」如有頌言「慈憐如一子，誨舉他所犯，決定令受持，後不復當犯。」疏「沙彌求龍是懷毒迴向」者，《智論》云「昔有羅漢居近龍池，每至食時皆請羅漢入池供養。羅漢神通兼坐繩床，忽然而去。有一沙彌於一日中臨至食時，密在床下攀繩床轅。羅漢不知，如常運通至龍池中。從床下出，龍王怪問：『此未離欲，何以將來？』以天甘露而供羅漢，以人間味而饍沙彌。沙彌滌鉢，駭其香味，恨師忿龍兼貪龍女，興心欲奪。龍得他心知沙彌意，復兼頭痛，求其謝過。沙彌心志毒願不息，加功精誠，後足下水出尋至池邊，以衣覆頭便化為龍，遂入池中咬殺其龍，奪其宮殿妻子眷屬。報龍已畢，即興風雲震雷降雹，拔倒寺宇淨無所有。國王知之，復為立寺，復被毀滅。國王大怒，遂檄其龍，若更為害當填此池。龍遂謝過，謂其師曰：『自今已後不敢為惡。然是龍身，性多瞋毒，恐後還發。若見池上有黑雲生，即是弟子起於惡心，當令鳴鐘，念摩訶般若，惡心則息。』後如其言，每有雲起即稱念般若，鳴鐘擊磬，雲則散滅。」釋曰：此沙彌為龍，有其二意：一為貪色味、二為瞋恚，而皆是毒。

In the Commentary, from "In the second, there are twenty pure conducts..." downward, the text of the Commentary has four parts: 1. Listing the ten precepts. 2. From "Using in common..." downward, presenting the essence. 3. From "Now expanding..." downward, explaining the text. Looking to the text of the *Mahāprajñāpāramitopadeśa*, they are expanded into twenty; looking to the text of the sūtra, they are bundled into ten precepts. All use the explanations of the ten precepts from the *Mahāprajñāpāramitopadeśa* to harmonize with the present sūtra. The eighth and ninth are the precepts of mastery; the thirteenth is the precept of non-attachment; the remaining text can be understood. 4. From "Also, abiding securely..." downward, subsuming them into the four equalities. In the Commentary, "The *Mahāyānasaṃgraha* says: 'If oneself abides in wrong conduct...'" and so forth, is from the seventh fascicle of the Liang translation, citing what a sūtra says. In Asabhāva's *Mahāyānasaṃgraha-bhāṣya*, it corresponds to the fifth fascicle, with one phrase slightly different. It states: "As the sūtra says: 'If oneself abides in wrong conduct, one will incur blame and slander from others. Such a person will never be able to restrain others' faults.'" It also says: "If one harbors a share of anger when rebuking what another has violated, because it is not beneficial and not an upāya, one's words will lack majesty and solemnity, and the other will turn around to disobey, generating various wrong conducts." As a verse says: "With compassion like that for an only child, / Point out and rebuke what another has violated, / Firmly causing them to uphold it, / So that they will not violate it again." In the Commentary, "the novice monk seeking to become a dragon is a pariṇāmanā harboring venom": the *Mahāprajñāpāramitopadeśa* says: "Long ago, an arhat lived near a dragon pool. Whenever it was mealtime, the dragon invited the arhat to enter the pool to receive offerings. By spiritual powers, while sitting on a rope couch, the arhat suddenly went there. One day, close to mealtime, a novice monk secretly went beneath the couch and grabbed the shafts of the rope couch. The arhat was unaware, and exercised spiritual power as usual to arrive in the dragon pool. Coming out from under the couch, the dragon king was surprised and asked: 'This one has not yet abandoned desire, why did you bring him along?' He provided celestial amṛta to the arhat, but fed human foods to the novice monk. When washing the bowl, the novice monk was startled by the fragrance and taste; he resented his master, was furious at the dragon, and moreover lusted after the dragon's daughter, conceiving the intention to usurp them. The dragon had the cognition of others' minds and knew the novice's intent; furthermore, his head ached, so he asked him to apologize. The novice monk's toxic vow in his mind did not cease; he applied effort with single-minded devotion. Later, water welled up from beneath his feet and he went straight to the edge of the pool, covered his head with his robe, transformed into a dragon, entered the pool, bit the dragon to death, and seized his palace, wives, and retinue. Having completed his retribution upon the dragon, he raised wind and clouds, shook thunder and rained hail, uprooting the monastery until it was completely wiped out. The king learned of this and built the monastery again, but it was destroyed again. The king was greatly enraged, and issued an ultimatum to the dragon that if he caused harm again, he would fill up this pool. The dragon then apologized, saying to his master: 'From now on, I dare not do evil. However, this dragon body is intrinsically full of wrathful venom, and I fear it will flare up again later. If you see black clouds rising above the pool, that is your disciple giving rise to an evil mind; you should strike the bell and recite the Mahāprajñā, and the evil mind will cease.' Later it was as he had said: whenever clouds arose, they recited the Prajñā, struck the bell, and sounded the chime, and the clouds dispersed." Commentary: That this novice monk became a dragon had two motivations: first, lust for physical beauty and taste; second, anger; and both are venomous.