大方廣佛華嚴經疏 28.52

28.52

四十五救於形殘。初施行中，具足三施，於中三：初覩境興悲；次「菩薩爾時」下以法諫喻；後「作是語」下財法雙救，財救所害之現苦、法救能害之當苦，示寂靜滅，修淨業道滅集因故。《俱舍論》說：昔有黃門救五百牛，毀形之事，善根力故男形具足。二迴向行中，修諸梵行未必制心。後離欲心必無身過。具男子形，但異女身；具大丈夫，必心懷道德。四迴向所為中，初令得果、後「常勤」下令得起行。丈夫行者，《涅槃》十八云「一切男女若具四法，即名丈夫。一近善知識、二聽聞正法、三思惟其義、四如說修行。」又〈四相品〉「具四相故名為丈夫。」又云「雖是女人，能信自身有佛性者，即是丈夫。」故男子不信，即是女人。顯示七丈夫道，即丈夫用道字，梵本名為揭底，此云事業。晉本云丈夫趣，與道相近。然七丈夫，總有多說：一約世間，《瑜伽》丈夫有其七義，一長壽久住、二妙色端嚴、三無病少惱、四非僕非女非半擇迦、五智慧猛利、六發言威肅、七有大宗葉，具此七法名為丈夫道，即是彼之因也。即下所列六句，小有開合，可以思準。前令具丈夫形，即非女等也。二依小乘有七丈夫，即七賢聖，一隨信行、二隨法行、三信解、四見至、五身證、六慧解脫、七俱解脫，〈離世間品〉當說，此應不願成彼小乘。三依大乘，《瑜伽》七地即七賢聖，如〈十住品〉初說。四依《瓔珞》六位及信，即上生賢聖家。復有說言：即七善知，謂知法、知義、知時、知足、知自、知眾、知尊卑故。佛丈夫種，所謂大悲，成十力等為佛丈夫。丈夫正教，即內三藏及外五明。餘文易了（從此已下入第二十八經）。

Forty-five: Rescuing those who are physically mutilated. In the initial practice of giving, the three kinds of giving are complete, within which there are three [parts]: first, beholding the circumstance and giving rise to compassion; next, from "at that time the bodhisattva" onward, admonishing and instructing them with the Dharma; and last, from "spoke these words" onward, rescuing them through both material wealth and the Dharma—wealth rescues them from the present suffering of being harmed, and the Dharma rescues them from the future suffering of causing harm, showing quiescent cessation, because cultivating pure courses of karmic action brings an end to the causes of accumulation. The Abhidharmakośa-bhāṣya states: In the past, there was a eunuch who saved five hundred cattle from castration; by the power of that wholesome root, his male physical form became complete. Second, within the practice of pariṇāmanā, cultivating various brahma-conducts does not necessarily subdue the mind. Later, when the mind is free from desire, bodily transgressions will certainly not occur. Possessing the physical form of a man merely differs from the body of a woman; possessing [the qualities of] a great man means that one's mind will certainly cherish virtue. In the fourth [part], regarding that for the sake of which one dedicates: first, it causes them to attain the fruit; next, from "always diligently" onward, it causes them to give rise to practice. As for the practice of a man (puruṣa), Nirvāṇa [Sūtra] fascicle eighteen says: "If all men and women are endowed with four dharmas, they are called a man: first, drawing close to good spiritual friends; second, hearing the true Dharma; third, pondering its meaning; fourth, practicing in accordance with what has been spoken." Furthermore, the 'Chapter on the Four Marks' states: "Because they possess the four marks, they are called a man." It also states: "Even if one is a woman, one who can have faith that one's own body possesses the Buddha-nature is indeed a man." Therefore, a male who does not believe is indeed a woman. Manifesting the seven ways of the puruṣa: this means the functions of a puruṣa; the character "way" (dao) in the Sanskrit text is gati, translated here as "endeavors" (shiye). The Jin version renders it as the "destinies of a puruṣa" (zhangfu qu), which is close in meaning to "way". However, regarding the seven [ways of the] puruṣa, in general there are multiple explanations: First, in terms of the mundane world, the Yogācāra[-bhūmi] gives seven meanings of a puruṣa: 1. long-lived and enduring; 2. handsome in complexion, upright, and stately; 3. free from illness and with few afflictions; 4. neither a servant, nor a woman, nor a paṇḍaka; 5. having sharp and keen wisdom; 6. speaking with awe-inspiring dignity; 7. having a great clan and lineage. Being endowed with these seven dharmas is called the way of the puruṣa, which is their cause. These correspond to the six lines listed below, with minor differences in division and combination, which may be understood by reflection. The earlier [wish] causing them to be endowed with the physical form of a puruṣa means not being a woman, etc. Second, according to the Hīnayāna, there are seven puruṣas, that is, the seven noble persons: 1. faith-follower (śraddhānusārin); 2. dharma-follower (dharmānusārin); 3. resolved by faith (śraddhādhimukta); 4. attained through view (dṛṣṭiprāpta); 5. bodily witness (kāyasākṣin); 6. wisdom-liberated (prajñāvimukta); 7. liberated in both ways (ubhayatobhāgavimukta). They will be explained in the 'Chapter on Leaving the World'; here, one would not wish to achieve that Hīnayāna. Third, according to the Mahāyāna, the seven stages of the Yogācāra[-bhūmi] are the seven noble persons, as explained at the beginning of the 'Chapter on the Ten Abodes'. Fourth, according to the Yingluo [jing]'s six stations together with faith, this refers to being born into the family of the noble ones above. Furthermore, there is an explanation that says: these are the seven kinds of good knowing, namely knowing the Dharma, knowing meaning, knowing the proper time, knowing contentment, knowing oneself, knowing the assembly, and knowing the superior and inferior. The lineage of the Buddha-puruṣa is great compassion; achieving the ten powers and the like constitutes being a Buddha-puruṣa. The correct teachings of the puruṣa are the three internal piṭakas and the five external sciences. The rest of the text is easy to understand. (From this point onward enters fascicle twenty-eight of the sūtra.)