佛遺教經論疏節要 1.52

1.52

"Compounding medicines and potions" is because of seeking profit with an improper mind. If one studies the five sciences to aid beings, as in the Huayan where one studies the science of medicine—meaning good prescriptions and medicines to treat all diseases—that belongs only to bodhisattvas of the fifth ground. "Divining good and bad omens": the Zhouyi states, "Good and bad omens share anxiety with the people." If, according to the Huayan, one studies the science of crafts, it refers to divination and technical skills, understanding that good and bad karma of past lives are the causes that induce these retributions of fortune and misfortune. "Looking up to observe the constellations" is the same as observing constellations for an impure livelihood. 'Constellations' refers to the five planets, the twenty-eight lunar mansions, and so forth. "Calculating waxing and waning": calculating also means reckoning. The Zhouyi states: "The waxing and waning of heaven and earth diminishes and grows with the seasons." "Reckoning calendars and numerology": calendars and numbers refer to sequential order. The Shangshu's "Hongfan" states, "The fifth is called the calendar and numbers." Kong Yingda's Zhengyi states that calculating the paths traversed by the sun and moon and calculating the numbers of early and late solar terms and new moons is what makes the calendar of a year. "All are inappropriate" is the overarching prohibitive conclusion; the treatise calls it "prohibiting deviant views." Now, sramaṇas who aspire to seek liberation should fix the mind in one place; how could they engage in deviant practices and diminish correct wisdom? Furthermore, Qin Huan could not cure a disease that had reached the vitals, and how could Pi Zao know the Heavenly Way? Mundane arts are truly false and deceptive. If there is the compassionate aid of a Dharma gate or the propagation of a master like Yixing, then the five sciences of the sons of the Śākya will assist proper transformation. In the world, there are those who are internally ignorant of the essentials of the Way and outwardly imitate high examples, seeking only profit and giving no thought to the noble prohibitions; what is past cannot be corrected, but what is to come can still be pursued. In the past, commentators classified this 'basis of practicing dharmas' as an isolated heading; were they not perhaps erring on the side of being too narrow? There are those who say that this 'basis of practicing dharmas' is simply the earlier 'relying on the fundamental pure precepts'; this again errs on the side of being too broad. Moreover, Aśvaghoṣa states that in this sūtra, seven parts are established for the practices cultivated by bodhisattvas; since the cultivated practices run through the entire sūtra, these five clauses are categorized in accordance with the proximate text. If one considers it not to be so, I follow the treatise.