大方廣佛華嚴經隨疏演義鈔 63.121

63.121

疏「此即不喜樂障治」者，峻宇彫牆、朱軒玉砌，居然悅情。況池塘生春草，園柳變鳴禽，洪波躍淵漁，清風吹落華，縱意林流間，歡愛彌日夕。豈能憂哉？五生成工業，能作能成故。言「繫閉障對治」者，家有千金，不死於市，何能閉哉？六占相工業。「是所得報分過惡因障對治」者，先舉論，「謂皆由」下是疏釋論。不知過去作業因感，便取外相為吉凶源，乃造惡業排凶招吉，安得可耶？今示因招，使修德業，排凶招吉，即為能治。「五星」者，東方歲星，主春主木。西方太白，主金主秋。南方熒惑，主火主夏。北方辰星，主水主冬。中央鎮星，以主於土，通主四季。星者散也，列位布散。《漢書》云「星者，金之散氣，與人相應。凡物之精，上為列星也。」言「二十八宿」者，謂角亢氐房心尾箕、斗牛女虛危室壁、奎婁胃昴畢觜參、井鬼柳星張翼軫，廣如《大集》四十中。經云「娑婆世界主大梵天王、釋提桓因、四天王等而白佛言：『過去天仙分布安置諸宿辰曜，攝護國土養育眾生，於四方中各有所主。東方七宿，一者角宿主於眾鳥，二者亢宿主於出家求聖道者，三者氐宿主水出眾生，四者房宿主行車求利，五者心宿主洲渚眾生，六者尾宿、七者箕宿主於國師。南方七宿，一者井宿主於金師，二者鬼宿主於一切國王大臣，三者柳宿主雪山龍，四者星宿主巨富者，五者張宿主於盜賊，六者翼宿主於貴人，七者軫宿主須羅吒國。西方七宿，一者奎宿主行船人，二者婁宿主於商人，三者胃宿主婆樓迦國，四者昴宿主於水牛，五者畢宿主於一切眾生，六者觜宿主鞞提訶國，七者參宿主於剎利。北方七宿，一者斗宿主堯部沙國，二者牛宿主剎利及安鉢竭國，三者女宿主殃伽摩陀國，四者虛宿主般遮羅國，五者危宿主著華冠者，六者室宿主乾陀羅國輸盧那國及諸龍蛇蝮行之類，七者壁宿主乾闥婆善音樂者。大德婆伽婆！過去天仙如是布置四方諸宿，攝護國土養育眾生。』」釋曰：此皆西域之事，此方所主分野等又有差殊，經文有之。略知去就，未窮玄象，非我之愆，難勝聖人不習而利。然天垂象，聖人則之，故〈繫辭〉云「辭也者，各指其所之。易與天地準，故能彌綸天地之道。仰以觀於天文，俯以察於地理，是故知幽明之故。原始反終，故知死生之說。」釋曰：其知幽明，即中知人情。《瑜伽》之中餘六工業者，一和合工業、二呪術工業、三商賈工業、四成就工業、五防邪工業、六事王工業，廣如彼釋。

Regarding the commentary's phrase, "this is the counteragent to the obstacle of lack of joy and delight": lofty halls and carved walls, vermilion balustrades and jade steps naturally delight the heart. How much more so when ponds sprout spring grass, garden willows receive changing songbirds, great waves leap with deep fishes, and clear breezes blow falling blossoms—giving free rein to one's thoughts amidst forests and streams, love and delight filling dawn to dusk! How could there be grief? Fifth, the craft of generation and achievement, because it is capable of making and accomplishing. As for the statement "the counteragent to the obstacle of imprisonment and bondage": "A household possessing a thousand pieces of gold does not die in the market square"—how could they be imprisoned? Sixth, the craft of divination and physiognomy. Regarding "it is the counteragent to the obstacle of faults, evils, and causes in the allotted retributions one obtains": it first cites the treatise; from "meaning that all arise from" onward, it is the commentary explaining the treatise. Not knowing that results are elicited by past karma, one mistakenly takes external signs as the source of good and ill fortune, and thereby creates bad karma to avert misfortune and invite fortune—how could this be acceptable? Now, by showing what is elicited by causes, it leads one to cultivate virtuous karma to avert misfortune and invite fortune; this serves as that which can cure. As for the "five planets": the Year Star of the east governs spring and wood; the Great White of the west governs metal and autumn; the Sparkling Deluder of the south governs fire and summer; the Chronogram Star of the north governs water and winter; the Guarding Star of the center governs earth and generally governs the four seasons. "Stars" (xing) means scattered (san), arranged in seats and scattered about. The Book of Han says: "Stars are the scattered qi of metal, which correspond to humans. The essences of all things ascend to become the arrayed stars." As for the "twenty-eight lunar lodges": they are Jiǎo, Kàng, Dǐ, Fáng, Xīn, Wěi, Jī; Dǒu, Niú, Nǚ, Xū, Wēi, Shì, Bì; Kuí, Lóu, Wèi, Mǎo, Bì, Zī, Shēn; Jǐng, Guǐ, Liǔ, Xīng, Zhāng, Yì, Zhěn, as detailed in fascicle forty of the Mahāsaṃnipāta. The sūtra says: "Great Brahmā the Lord of the Sahā World, Śakra Devānām Indra, the Four Heavenly Kings, and others said to the Buddha: 'In the past, heavenly rṣis distributed and arranged the lunar lodges, chronograms, and luminaries to protect countries and nurture sentient beings, each having its jurisdiction in the four directions. Among the seven lodges of the east: first, the Jiǎo lodge governs birds; second, the Kàng lodge governs renunciants seeking the noble path; third, the Dǐ lodge governs water-born beings; fourth, the Fáng lodge governs those traveling by cart in search of profit; fifth, the Xīn lodge governs beings of islands and shoals; sixth, the Wěi lodge and seventh, the Jī lodge govern state preceptors. Among the seven lodges of the south: first, the Jǐng lodge governs goldsmiths; second, the Guǐ lodge governs all kings and ministers; third, the Liǔ lodge governs the dragons of the snowy mountains; fourth, the Xīng lodge governs the immensely wealthy; fifth, the Zhāng lodge governs bandits; sixth, the Yì lodge governs nobles; seventh, the Zhěn lodge governs the country of Surāṣṭra. Among the seven lodges of the west: first, the Kuí lodge governs boatmen; second, the Lóu lodge governs merchants; third, the Wèi lodge governs the country of Bharuka; fourth, the Mǎo lodge governs water buffaloes; fifth, the Bì lodge governs all sentient beings; sixth, the Zī lodge governs the country of Videha; seventh, the Shēn lodge governs kṣatriyas. Among the seven lodges of the north: first, the Dǒu lodge governs the country of Yaubhaṣa; second, the Niú lodge governs kṣatriyas and the country of Apakara; third, the Nǚ lodge governs the country of Aṅgamadha; fourth, the Xū lodge governs the country of Pañcāla; fifth, the Wēi lodge governs wearers of flower crowns; sixth, the Shì lodge governs the countries of Gandhāra and Śroṇa, as well as dragons, serpents, and crawling creatures; seventh, the Bì lodge governs gandharvas skilled in music. O Virtuous Bhagavān! The heavenly ṛṣis of the past thus arranged the lodges of the four directions to protect countries and nurture sentient beings.'" Commentary: These are all matters of the Western Regions; in this land, their jurisdictions and astrological fields also differ, as is mentioned in sūtra texts. Knowing their general purport without having exhausted the mysterious celestial signs is not our failing; even the sages of the Difficult-to-Conquer Stage master them effortlessly without study. Yet heaven hangs out signs, and sages pattern themselves after them. Therefore the 'Appended Statements' says: "Statements point to where things tend. The Changes accords with heaven and earth, and therefore can encompass the Dao of heaven and earth. Looking up, one observes the astronomical patterns; looking down, one examines the terrestrial contours; thus one knows the causes of the obscure and the bright. Tracing things to their origin and reverting to their end, one knows the explanations of death and life." Commentary: Knowing the obscure and the bright means knowing human sentiments within. As for the remaining six crafts in the Yogācāra[-bhūmi]: first, the craft of reconciliation; second, the craft of incantation; third, the craft of commerce; fourth, the craft of accomplishment; fifth, the craft of preventing evil; sixth, the craft of serving kings, as detailed in that commentary.