大方廣佛華嚴經隨疏演義鈔 86.22

86.22

「第二自在主，寄饒益行」者，三聚淨戒能益自他，故云饒益。疏「持戒現世果故」者，《戒經》云「明人能護戒，能得三種樂，名譽及利養，死得生天上」故。疏「福河常流注」者，不持戒者可犯之境皆有犯分。由持戒故，於無盡境皆發勝福故。疏「有智能護戒」者，文殊主智故。此言亦是《戒經》云「當觀如是處，有智勤護戒，戒淨有智慧，便得第一道。」釋曰：上二句以智為因，下二句是智之果。疏「四重十重」者，四重通二乘別解脫戒；十重已下大乘四重通，亦唯大故。彌勒受戒羯摩，但受四不可過，謂十重之中最後四戒，謂慳瞋讚毀及謗三寶故。疏「成五明」者，五明在下業中。上之諸名體，但是聲明中義，並如五地，今當略釋。疏「二業用中三初總明」者，此之總文亦即聲明。書即聲明中法施設建立，名句文身等故。其數算印，即聲明中數施設建立，通治取與中生疑，障其界處等。法即是因明，故。新經云「種種論是論體」，即言論諍論等。疏「雜辨諸明」者，即餘三明。一即醫方明，於中風癎消瘦是病相，鬼魅所著亦是病相，亦是病因，因鬼等病故。其能療治，即是除斷。能字亦是斷已不生。二「亦能造立」下，即工巧明。《瑜伽》十五有十二工巧，今略有五明：一營造工業。二以善調練種種仙藥者，即和合工業。三善營理田農，即營農工業。四商賈，即商賈工業。其一切諸業，即該諸文所不說者。更有七不說，謂音樂、書算、成熟、方所、事王、變化、呪術。五又善別知眾生身相、即占相工業。三作善作惡下，即是內明。然《瑜伽》有四施設建立：一事、二理、三攝聖教、四聖所應知。今文唯明於理，於中有二：一知六趣因果、二「此人」下知三乘因果。從「如是等」下，總結，兼於餘三，謂令其習學決定究竟即攝聖教、聖教所知應辨事，理事即三藏故。下知算，亦聲明攝。

Regarding "Second, Svayaṃprabhu, who is assigned to the practice of beneficial action": the three sets of pure precepts can benefit both oneself and others, hence it is called "beneficial action." Regarding the commentary's statement, "Because of the present-life fruit of maintaining the precepts": the Precept Sūtra says, "A wise person who can protect the precepts can attain three kinds of joy: fame, material support, and at death being born in heaven." Regarding the commentary's statement, "The river of blessings constantly flows": for one who does not uphold the precepts, any transgression-prone situation entails a share of transgression. Because of upholding the precepts, supreme blessings arise toward all boundless situations. Regarding the commentary's statement, "One with wisdom can protect the precepts": Mañjuśrī is the master of wisdom. This statement also reflects what the Precept Sūtra says: "One should contemplate such places; one with wisdom diligently protects the precepts; when the precepts are pure and there is wisdom, one then attains the foremost path." Explanation: the upper two lines take wisdom as the cause, and the lower two lines are the fruit of wisdom. Regarding the commentary's statement, "Four grave [precepts] and ten grave [precepts]": the four grave precepts apply generally to the prātimokṣa precepts of the two vehicles; from the ten grave precepts downward, the Mahāyāna includes the four grave precepts, yet also pertains exclusively to the Mahāyāna. In Maitreya's ordination karmavācanā, one only receives the four unpardonable transgressions, which refer to the last four precepts among the ten grave precepts: namely, stinginess, anger, praising oneself and disparaging others, and slandering the Three Jewels. Regarding the commentary's statement, "Accomplishing the five sciences": the five sciences are found below under activities. The various names and substances above are merely meanings within the science of language (śabda-vidyā), all being as in the fifth bhūmi; now they will be briefly explained. Regarding the commentary's statement, "In the second part on activities and functions, there are three sections; first, a general explanation": this general text also belongs to the science of language. Writing is precisely the conventional establishment of phenomena within the science of language: the groups of names, phrases, and phonemes, and so on. Counting, mathematics, and seals are precisely the conventional establishment of numbers within the science of language, universally curing doubts that arise regarding taking and giving, and preventing hindrances regarding boundaries and locations. Dharma is precisely the science of logic (hetu-vidyā). The new translation of the sūtra states, "Various treatises constitute the essence of treatises," which refers to debates, disputations, and so on. Regarding the commentary's statement, "Differentiating the various sciences in a mixed manner": this refers to the remaining three sciences. The first is the science of medicine (cikitsā-vidyā), in which wind disorders, epilepsy, and emaciation are characteristics of disease, while possession by ghosts and spirits is also a characteristic of disease as well as a cause of disease, because the illness is caused by ghosts and the like. Being able to treat them means eliminating and severing them. The word "able" also means that once severed, they do not arise again. Second, from "also able to create and construct" downward, this is the science of arts and crafts (śilpakarma-sthāna-vidyā). Fascicle fifteen of the Yogācārabhūmi has twelve kinds of crafts; here they are briefly five: 1. architectural craft; 2. skillfully compounding various kinds of immortal elixirs, which is the craft of compounding; 3. skillfully managing farming and agriculture, which is the craft of agriculture; 4. commerce, which is the craft of commerce. The phrase "all kinds of crafts" encompasses those not mentioned in the various texts. There are seven more not mentioned: music, writing and calculation, ripening, locations, serving the king, transformation, and incantations. 5. Furthermore, skillfully discerning the bodily characteristics of sentient beings, which is the craft of physiognomy. Third, from "performing good and performing evil" downward, this is the inner science (ādhyātma-vidyā). However, the Yogācārabhūmi has four conventional establishments: 1. phenomena, 2. principle, 3. subsuming the noble teachings, and 4. what should be known by noble ones. The present text clarifies only principle, within which there are two points: 1. knowing the causes and effects of the six destinies; 2. from "this person" downward, knowing the causes and effects of the three vehicles. From "such as these" downward, it concludes generally, encompassing the remaining three: namely, causing them to study and definitively achieve ultimate realization is subsuming the noble teachings; what is known by the noble teachings should discern phenomena; principle and phenomena are precisely the three baskets (tripiṭaka). Below, knowing mathematics is also subsumed under the science of language.