梵網經古迹記 2.203

2.203

述曰：福慧二善，如二翼輪，隨闕一種，勝果難成。是以教化立行道處，即福行也。講經生解，即智行也。修福生慧名利，法力救難名樂。如其次第，文相可解。「疾病」下，即救難也。言「行來治生」者，南人經營產業為治生，治生不利，亦講大乘也。救罪報中，報者，三時報罪也。救獄難中，在手曰「杻」，在足曰「械」，在頸名「枷」，在腰名「鎖」，皆由業報致斯罪網。「多疾病」者，性多病等，前天行等，故有差別。何以皆制講大乘者？大乘利生以為本故。

The commentary states: The two goods of merit and wisdom are like two wings or two wheels; if either one is lacking, the sublime fruit is difficult to accomplish. For this reason, teaching and transforming [others] to establish places for practicing the path is meritorious practice. Expounding sūtras to engender understanding is wisdom practice. Cultivating merit to generate wisdom is called benefit; using the power of the Dharma to rescue from distress is called joy. Their textual characteristics can be understood according to this order. From "illness" downward refers to rescuing from distress. As for the words "traveling about to make a living," people of the south engaging in commercial livelihoods is called making a living; when making a living is unprofitable, one should also expound the Mahāyāna for them. In rescuing from karmic retributions, "retribution" means the retribution for crimes in the three times. In rescuing from the distress of prison: on the hands it is called "handcuffs," on the feet it is called "fetters," on the neck it is called "a cangue," and on the waist it is called "chains"—all of which are due to karmic retribution bringing about this snare of guilt. "Plagued by much illness" means being of a constitution prone to much illness and the like, which differs from the previous epidemic illnesses and so forth, hence the distinction. Why is it universally prescribed to expound the Mahāyāna? Because the Mahāyāna takes benefiting sentient beings as its foundation.