無量壽經連義述文贊 3.135

3.135

經曰「佛言其二」至「事至乃悔」者，述云：此第二、釋盜。有二：初、釋所離。有三：此初、牒釋。有三：此初、釋惡也。度者，量也則也。更相盜竊，故無義理。非理求財，故不順法軌。不勒貪心，故云奢。耽財欲得，故云婬。雖有心欲而言足，故心口異。口出善言心懷惡計，故云佞。覆藏自性，故云諂。為行無信，故云不忠。言諭者意妄，媚者狀妄。枉者橫也。度者法量，機者機關。即巧言令色，曲取君意能行機偽，知君形勢不申正諫是也。鄉者，一萬二千五百家。黨者，五百家。市者，交易所居。五家為隣，隣五為里。野人者，孔子曰「先進於禮樂謂野人，後進於禮樂謂君子」也。包氏曰「謂鄙陋也」。郊外曰野，邑外謂郊。從事者，相稱也。至竟者，死也。善惡者因，禍福者果。追者還取，命者招引。善惡因成，必進今果起也。又追者逐也，命者業也。逐善惡業以所生，故後者是也。

The sūtra says: 'The Buddha said: "The second is..."' up to 'only when the matter arrives do they feel regret.' The commentary states: This is the second [section], explaining stealing. It has two parts: first, explaining what is to be abandoned. This has three parts: here first, reciting and explaining [the text]. This has three parts: here first, explaining the evil. 'Measures' (度) means standard (量) and rule (則). They mutually steal, and therefore lack right principle. Seeking wealth against principle, they thus do not accord with the Dharma's regulations. Not curbing a covetous mind, it is therefore called 'extravagant' (奢). Indulging in wealth and wishing to acquire it, it is therefore called 'licentious' (婬). Although their minds have desire, they speak of sufficiency; thus mind and mouth differ. The mouth utters good words while the mind harbors evil schemes; hence it is called 'sycophancy' (佞). Concealing one's true nature, it is therefore called 'flattery' (諂). Conducting oneself without trustworthiness, it is therefore called 'disloyalty' (不忠). 'Deceptive speech' (言諭) is delusion of intent; 'fawning' (媚) is delusion of manner. 'Crooked' (枉) means perverted. 'Measures' (度) are the standards of law; 'cunning schemes' (機) are mechanisms of intrigue. That is to say, with clever words and ingratiating countenance, they crookedly cater to the lord's will and are able to carry out cunning deceit, knowing the lord's circumstances yet failing to present straightforward remonstrance. A 'xiang' (鄉) is 12,500 households. A 'dang' (黨) is 500 households. A 'market' (市) is a place where trade is conducted. Five households make a 'lin' (隣); five 'lin' make a 'li' (里). As for 'rustics' (野人), Confucius said: 'Those who advance earlier in rites and music are called rustics; those who advance later in rites and music are called gentlemen.' Master Bao said: 'It refers to the base and vulgar.' Outside the suburbs is called 'ye' (野, wilderness/rusticity); outside the town is called 'jiao' (郊, suburbs). 'To pursue affairs' (從事) means to act correspondingly. 'To reach the very end' (至竟) means death. Good and evil are the causes; misfortune and fortune are the fruits. 'To pursue' (追) means to take back; 'destiny' (命) means to beckon. When the causes of good and evil are established, they must certainly advance to give rise to the present fruits. Furthermore, 'zhui' (追) means to follow; 'ming' (命) means karma. They follow their good and evil karma to what is generated; therefore the latter [interpretation] is correct.