大方廣佛華嚴經隨疏演義鈔 59.50

59.50

疏「由此二」下，後斷愚也。開上一障而為二愚，愚即現行，麁重是種子。「二種種業趣愚」者，毀責為名。不取惡果，豈名種種業趣？不一即名為種種。種種非一，即是毀責。論更釋云「或唯起業，不了業愚。謂前一是起業之愚，後一即是不了業愚，非所發業。此二非必能起於業，則其二愚一向是愚。」若依此釋，後之一愚亦愚品類。問：所知障不能發潤，如何此中能發三業？答：《唯識》第一云「續生煩惱發犯戒業，通所知障。」此約誤犯，故不相違。疏「言最勝」下，第四證如戒為最勝。由具戒故證最勝如，謂此如理最為勝故，如說離欲名為最勝。「此亦由翻」下，是疏釋意，彌顯戒勝。故《智論》第十五云「大惡病中，戒為良藥。大怖畏中，戒為守護。死愚闇中，戒為明燈。於惡道中，戒為猛將。死海水中，戒為大船。故云最勝。」餘如戒經。

Regarding the Commentary's statement: "Due to these two" and so forth: next, severing delusion. Opening the one obstacle above to make two delusions: delusion is active manifestation, and heavy crudeness is the seed. As for "the two delusions regarding the various destinies of karma": it is named after condemnation. If one does not take bad fruits, how could it be called various destinies of karma? Non-unity is named "various." "Various" is not one; this is precisely condemnation. The treatise further explains: "Or solely generating karma, and the delusion of not understanding karma. Meaning the former is the delusion of generating karma, while the latter is the delusion of not understanding karma, not the karma that is initiated. These two do not necessarily generate karma; thus the two delusions are purely delusion." If according to this explanation, the latter delusion is also a category of delusion. Question: The cognitive obstacle cannot generate or moisten [rebirth]; how can it generate the three karmas here? Answer: The Vijñaptimātratāsiddhi, fascicle 1, says: "Afflictions that continue life generate karma that transgresses precepts, penetrating to the cognitive obstacle." This refers to mistaken transgression, so they do not contradict. Regarding the Commentary's statement: "The term 'most supreme'" and so forth: fourth, realizing tathatā, precepts are the most supreme. By possessing precepts, one realizes the most supreme tathatā; that is, this principle of suchness is the most supreme, just as detachment from desire is said to be the most supreme. Under "This is also due to overturning": this is the intent of the Commentary's explanation, further revealing the supremacy of precepts. Therefore the Mahāprajñāpāramitopadeśa, fascicle 15, says: "Amidst great and terrible illnesses, precepts are good medicine. Amidst great dread, precepts are protection. Amidst the darkness of death and ignorance, precepts are a bright lamp. In evil destinies, precepts are a valiant commander. In the waters of the ocean of death, precepts are a great ship. Therefore they are called the most supreme." The rest is as in the Precept Sūtra.