大方廣佛華嚴經隨疏演義鈔 59.59

59.59

疏「律儀通於止作」下，第三料揀。於中二：先通揀三聚，前二自利、後一利他。前中律儀即是惡止，攝善即是善行。後「又初律儀」下，唯揀初二，初二濫故。於中有二：先正揀、後展轉解妨。今初，已是通難。謂有問言：律儀之中既有止作，止即止惡、作即善行。作同攝善，何言律儀但明惡止？故有此答，皆《百論》意。謂論初外道問云：「佛說何法？」答云：「惡止善行法。」釋曰：殺等諸惡止息不作，名為惡止。三業正行信受修習，名為善行。外道便為立後重過，云「外曰：已說惡止，不應復說善行。內曰：布施等是善行故。謂布施是善，非惡止故。復次如大菩薩，惡已先止，行四無量憐愍眾生，復止何惡？外曰：布施是止慳法，是故布施應是惡止。內曰：不然。若布施便是惡止者，諸不布施悉應有罪。」釋曰：此是反難，明施非惡止。今翻順用，明不施忍而無有罪。又律儀中作謂持衣說淨等，不作有罪，非施忍等，故不同也。

Regarding the commentary's phrase "The moral code applies to both stopping and doing": below, the third is sorting out distinctions. Therein are two parts: first, sorting out the three clusters in general, where the first two are self-benefit and the latter is benefiting others. Among the former, the moral code is precisely stopping evil, and gathering wholesome dharmas is precisely performing wholesomeness. Later, from "Furthermore, the first, the moral code" downward, it sorts out only the first two, because the first two may be conflated. Therein are two parts: first, sorting them out directly; second, resolving objections sequentially. Here is the first, which already resolves an objection. That is, someone asks: "Since the moral code includes both stopping and doing—stopping being the cessation of evil and doing being the performance of wholesomeness—and doing is identical with gathering wholesomeness, why do you say that the moral code only explains the cessation of evil?" Hence there is this response, all of which derives from the intention of the Śataśāstra. In that treatise, an outsider initially asks, "What Dharma did the Buddha teach?" The answer states, "The Dharma of stopping evil and practicing wholesomeness." Explanation: Cessation from and not committing various evils such as killing is called stopping evil. Faithfully receiving and cultivating the correct practice of the three karmas is called practicing wholesomeness. The outsider then presents a further fault, saying: / "The outsider said: Since you have already spoken of stopping evil, you should not further speak of practicing wholesomeness. / The insider said: Because giving and so forth are wholesome practices. That is, giving is wholesome, not the stopping of evil. Furthermore, as in the case of a great bodhisattva whose evil has already been stopped, who practices the four immeasurables with pity for sentient beings, what evil is he stopping? / The outsider said: Giving is the dharma that stops stinginess; therefore, giving should be stopping evil. / The insider said: Not so. If giving were stopping evil, then all those who do not give would be guilty of transgression." / Explanation: This is a reductio ad absurdum, showing that giving is not stopping evil. Here, reversing its application, it shows that not practicing giving or patience does not constitute an offense. Furthermore, within the moral code, "doing" refers to keeping robes, reciting purification, and so forth, where not doing so constitutes an offense; it is not like giving, patience, and so forth, so they are not the same.