[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733) › 11.62 # 華嚴經探玄記 11.62 華嚴經探玄記 11.62 - **Language:** Classical Chinese ### [11.62](https://indike.org/pramana/in.bauddha.taisho.1733.11.62) 第二自體淨中，論主分為三聚。此三聚戒義，略作十門分別，如別說。文中初明離戒淨，以離殺等故，亦名正受戒淨，亦名律儀戒；二從「作是思惟一切眾生墮惡道」下明攝善法戒；三從「此十不善業道上者地獄」下明攝眾生戒。就初中有三：初總明此地性戒成就、二「捨棄」下別顯遠離十惡業等、三「菩薩如是」下總結常行。初中，住離垢地自然遠離者，正明性戒成就，不待思擇方離殺等，故云自然離也。於此十惡乃至微細亦皆遠離，故云離一切殺生等也。《瑜伽．住品》云「於此住中性戒具足，極少邪惡業道所攝諸惡犯戒尚不現行，況中上品也。」又遠離殺等，汎論有四：一但防三業麁過，如凡夫戒行；二止甚細犯，如三賢菩薩。上二約現行。三除種子，謂初地；四誤犯亦離，即此地。上約初教辨。又有四種：一防現起、二除種子、三滅習氣、四顯性淨。後二是此地，為性淨難彰，寄除殺等以顯彼淨。上約終教辨。又為地體超絕相實難分，寄顯地別，非即是地。若不爾者，豈可地前迴向等位行相極深，今至地上方離殺等？故知寄顯地相差別。後禪支等當知亦爾。上約圓教辨。 > In the second part, the purity of intrinsic nature, the treatise master divides it into the three clusters. The meaning of these three clusters of precepts is briefly analyzed into ten gates, as explained separately. In the text, it first explains the purity of the discipline of renunciation, because it abandons killing and so forth, also called the purity of properly receiving discipline, and also called the discipline of moral restraint. Second, from 'reflecting thus: all sentient beings fall into the evil destinies' onward, it explains the discipline of gathering good dharmas. Third, from 'among these ten unwholesome courses of action, the upper ones lead to hell' onward, it explains the discipline of gathering sentient beings. In the first part, there are three sections: first, generally explaining the fulfillment of natural morality on this bhūmi; second, from 'abandoning' onward, specifically revealing the departure from the ten unwholesome actions; third, from 'a bodhisattva like this' onward, generally concluding with constant practice. In the first section, 'dwelling on the Ground Free from Defilement, one naturally abstains': this directly clarifies the fulfillment of natural morality; without awaiting deliberate reflection one abandons killing and so forth, hence it says 'naturally abstains'. Toward these ten unwholesome actions, one abandons even the subtle ones, hence it says 'leaves behind all killing of living beings', and so forth. The 'Chapter on Stages' of the Yogācāra says: 'In this stage, one is endowed with natural morality; even the very least unwholesome transgressions of discipline subsumed under evil courses of action do not manifest, let alone the middling or upper grades.' Furthermore, generally speaking, there are four kinds of abandoning killing and so forth: 1. merely guarding against the coarse faults of the three karmas, as in the precept-practice of ordinary beings; 2. stopping even very subtle transgressions, as in the bodhisattvas of the three grades of worthies. The above two pertain to active manifestations. 3. eradicating seeds, which refers to the first bhūmi; 4. inadvertent transgressions are also abandoned, which is this bhūmi. The above is distinguished according to the initial teaching. Furthermore, there are four kinds: 1. guarding against active arising; 2. eradicating seeds; 3. extinguishing habit energy; 4. revealing intrinsic purity. The latter two pertain to this bhūmi; because intrinsic purity is difficult to demonstrate, it is illustrated through the elimination of killing and so forth to reveal that purity. The above is distinguished according to the final teaching. Furthermore, because the essence of the bhūmi is transcendent and its real characteristics are difficult to distinguish, it is used to demonstrate the distinction of the bhūmi, not that this \[alone\] constitutes the bhūmi. If it were not so, how could it be that prior to the bhūmis, in stages like the dedications, the marks of practice are already extremely profound, yet only upon arriving above the bhūmis does one leave behind killing and so forth? Hence we know this is used to demonstrate the distinctions among the characteristics of the bhūmis. The limbs of dhyāna below and so forth should be understood similarly. The above is distinguished according to the perfect teaching. > — English (machine translation) (machine translation) - [Previous: 11.61](https://indike.org/pramana/in.bauddha.taisho.1733.11.61) - [Next: 11.63](https://indike.org/pramana/in.bauddha.taisho.1733.11.63) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.1733.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.11.62) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.11.62](https://indike.org/pramana/in.bauddha.taisho.1733.11.62) · Pramāṇa