大方廣佛華嚴經隨疏演義鈔 86.22

86.22

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.