大方廣佛華嚴經隨疏演義鈔 59.109

59.109

第二攝善法戒。「今初，墮惡道」者，此即明觀。此有三意：一何故知？知諸眾生不斷十惡墮惡道故。二何因知？由前律儀自斷惡故。三何故知？菩薩大悲本為物故。「有三種」者，疏依論分三：「一者乘惡行往故，此即集因」者，論經云「菩薩作如是思惟：一切眾生墮惡道者，皆以不離十不善道，集因緣故。」今經闕集因緣之言，即皆以字攝故。論釋云「集因者，受行故。謂十不善是所行法，若有受行即墮惡道。」疏「則非無因」等者，論「菩薩如是遠離無因倒因，善解眾生自行惡行住非法處故。」非法處者，即是苦果。

Second, the precepts that gather all wholesome dharmas. Regarding "First, falling into the evil destinies": this clarifies contemplation. This has three implications: First, why does one know? Because one knows that sentient beings do not sever the ten unwholesome actions and fall into the evil destinies. Second, by what cause does one know? Because of the previous moral discipline by which one severed evil oneself. Third, for what reason does one know? Because the bodhisattva's great compassion is fundamentally for sentient beings. Regarding "There are three kinds": the Commentary divides them into three based on the treatise: "First, proceeding by mounting unwholesome conduct; this is the cause of accumulation." The sūtra text of the treatise says: "The bodhisattva contemplates thus: all sentient beings who fall into the evil destinies do so because they do not depart from the ten unwholesome paths of karma, accumulating causes and conditions." Our current sūtra text lacks the words "accumulating causes and conditions," which are subsumed under the word "all." The treatise explains: "The cause of accumulation refers to receiving and practicing. That is, the ten unwholesome actions are the dharmas practiced; if one receives and practices them, one falls into the evil destinies." Regarding the Commentary's statement, "Then it is not causeless," and so forth: the treatise states, "The bodhisattva thus distances himself from being causeless or having inverted causes, and well understands that sentient beings practice evil conduct themselves and abide in states of non-Dharma." A state of non-Dharma is the painful result.