大方廣佛華嚴經疏 19.4

19.4

二釋名者，梵是西域之音，具云勃嚂摩，此翻為淨。揀上淨行立梵行名，離染中極故名為梵，即梵為行故名梵行，持業釋也。亦有云：真境為梵，智契為行。或涅槃為梵，修因為行。此二依主釋。梵行以何為體？體略有三：一者即戒，戒能防非故得稱梵；二者四等；三者是慧。《涅槃》五行中，梵行即四無量，亦七善知。今此品中具含三義，然此三各二。戒有二者，一隨相、二離相，今文即相無相。依如來教，染衣出家乞食正命，是隨相也。於修無所著則戒相如虛空，即離相也。四等二者，一有緣、二無緣。生緣、法緣皆名為有，今即緣無緣觀察眾生而不捨離，是有緣也。了知境界如幻如夢，即無緣也。慧有二者，一有分別、二無分別，今即分別是無分別，謂於十法一一推徵，是分別也。觀無相法，了知平等離念契玄，即無分別也。上三中二義，各初義通凡小、後義唯大乘，此二不二為實教梵行。若一行具一切佛法，方是華嚴之梵行也。梵即是淨，但以性淨故即行淨，行淨故則智慧淨，智慧淨故則心淨，心淨故一切功德淨，乃至成佛功歸於行，故云淨行。然前信中之淨，隨事造修悲智兼導，至此純熟，了心自性悲智無二，故小有不同。

Second, explaining the name: *brahma* is a word from the Western Regions, fully pronounced *brahma*, translated here as 'pure' (jing). Distinguishing it from the preceding 'pure conduct' (jingxing), the name 'brahmacarya' (fanxing) is established. Because it is the culmination of being free from defilement, it is called *brahma*; being *brahma* as practice, it is called *brahmacarya*—this is an appositional compound (karmadhāraya). It is also said: the true realm is *brahma*, and wisdom's accord [with it] is practice. Or, nirvāṇa is *brahma*, and cultivating the cause is practice. These two are determinative compounds (tatpuruṣa). What is the essence of brahmacarya? In essence, there are briefly three: 1. it is precepts, for precepts can prevent wrongdoing and thus may be termed *brahma*; 2. it is the four equanimities; 3. it is wisdom. Among the five practices of the *Nirvāṇa [Sūtra]*, brahmacarya is the four immeasurables and also the seven good understandings. Now, in this chapter, it fully encompasses these three meanings; however, each of these three is twofold. Precepts are twofold: 1. conforming to marks, 2. transcending marks. In the present text, conforming to marks is being without marks: relying on the Tathāgata's teaching, donning dyed robes, leaving home, begging for food, and maintaining right livelihood belong to conforming to marks; having no attachment in cultivation so that the marks of precepts are like empty space belongs to transcending marks. The four equanimities are twofold: 1. with objects, 2. without objects. Those conditioned by sentient beings and those conditioned by dharmas are both called 'with'; here, contemplating sentient beings based on the objectless without abandoning them is 'with objects'; fully knowing that sensory realms are like illusions and dreams is 'without objects'. Wisdom is twofold: 1. with discrimination, 2. without discrimination. Here, discrimination is non-discrimination: investigating each of the ten dharmas one by one is 'with discrimination'; contemplating markless dharmas, fully knowing equality, and transcending thoughts to accord with the profound is 'without discrimination'. Among the two meanings in each of the three above, each first meaning applies to ordinary persons and the Hīnayāna, while each latter meaning belongs solely to the Mahāyāna; these two being non-dual constitutes the brahmacarya of the real teaching. Only when a single practice is endowed with all Buddha-dharmas is it the brahmacarya of the Avataṃsaka. *Brahma* is just purity: simply because nature is pure, practice is pure; because practice is pure, wisdom is pure; because wisdom is pure, mind is pure; because mind is pure, all merits are pure; up to realizing Buddhahood, the merit returns to practice, hence it is called 'pure conduct'. However, the purity in the preceding [stage of] faith engaged in cultivation according to phenomena, guided by both compassion and wisdom; reaching this point, it is thoroughly ripe, realizing the mind's own nature, where compassion and wisdom are non-dual, so it is slightly different.