大方廣佛華嚴經隨疏演義鈔 71.39

71.39

疏「四隨業」下，四五二句約因說習，第四約於作業之因、第五約於善惡之因。四中，言「如鍛金之子」等，〈明法品〉已引《莊嚴經論》說「舍利弗錯教二弟子，一白骨觀、一數息觀，經歷多年各不得定。以是因緣即生邪見，言：『無涅槃無漏之法。設其有者，我應得之。何以故？我能善持所受戒故。』我於爾時見是比丘生邪見心，即喚舍利弗而呵責之：『汝不善教。云何乃為是二弟子顛倒說法？汝二弟子其性各異，一是浣衣、一是金師。金師之子應教數息觀，浣衣之子應教白骨觀。以汝錯教，令是二人生於惡心。』我於爾時為是二人如應說法，二人聞已得阿羅漢果。是故我為一切眾生真善知識，非舍利弗及目連也。」釋曰：以此文證明是工業之習，非業因也。業因即下善惡是耳。

Regarding the commentary’s text from “Fourth, in accordance with karma” onward: phrases four and five explain habit-energy in terms of causes; the fourth is in terms of the cause of performing actions (crafts), and the fifth is in terms of the causes of wholesome and unwholesome deeds. In the fourth, the statement “Like the goldsmith’s son” and so forth: the “Chapter on Clarifying the Dharma” has already cited the *Mahāyānasūtrālaṃkāra* stating: “Śāriputra wrongly taught two disciples, one the contemplation of white bones and the other the contemplation of counting the breath. After passing many years, neither attained concentration. Due to these causes and conditions, they gave rise to wrong views, saying: ‘There is no nirvāṇa and no uncontaminated dharmas. If there were, I should have attained them. Why? Because I have well maintained the precepts I received.’ At that time, seeing that these monks had given rise to wrong views, I called Śāriputra and rebuked him: ‘You do not teach well. Why did you teach the Dharma topsy-turvy to these two disciples? Your two disciples differ in nature: one is a washerman, and one is a goldsmith. The goldsmith’s son should be taught the contemplation of counting the breath, and the washerman’s son should be taught the contemplation of white bones. Because you taught them wrongly, you caused these two persons to generate evil minds.’ At that time, I taught the Dharma to these two persons as appropriate, and having heard it, both attained the fruit of arhatship. Therefore, I am the true good friend to all sentient beings, not Śāriputra or Maudgalyāyana.” Explanation: this passage proves that this is the habit-energy of crafts and industries, not the causes of karma. The causes of karma are simply the wholesome and unwholesome [deeds] below.