大方廣佛華嚴經疏 36.8

36.8

第二「菩薩如是」下決志救度中，初結前生後、「作是念」下正顯救心。文有十句，初總、餘別。別分為三：初三何處救度？謂三道中，一脫業結、二淨惑染、三度苦果。次五以何行度？謂授三學，初二正授，一著戒善處、二勸住定慧三昧地故。定慧合說，為四地已去方是慧地，此地定增故，慧是定中之慧耳。後三明授法利益，初二戒益：一將受戒者，令除疑生信。眾生受佛戒便同大覺，固應歡喜。二已受者令知持犯，見其勝益安固不動。後一定慧益，滅除沈掉故云調伏。後一度果，云何救度成？令得有餘無餘涅槃故。上皆論意。更有一理，授行五句中，初三是戒，初著戒處、次由持戒得心不悔故云安住、後由不悔得心歡喜；次一授慧，故云知見；後一授定，故云調伏。然三學對於三道，有通有別。別則戒無業結、慧能斷惑、定度苦果為別，對前次故先說慧，然猶附論。若直就經文，對前十類生此十心：一救孤獨故；二脫貧窮故；三淨三毒故；四度有獄故；五著無覆障處，露地坐故；六住善觀察故；七得善法欲，生歡喜故；八知見性相，同佛法故；九調伏諸根，不隨流故；十應令涅槃，得解脫方便故。論非無理，未若此順經文。

Second, under "The bodhisattva in this way…" concerning the resolute determination to rescue and deliver [sentient beings]: first it sums up what precedes and introduces what follows; under "forms this thought" it directly reveals the mind of rescue. The text has ten clauses: the first is general, the rest are specific. The specific clauses are divided into three: First, three [clauses on] where are they rescued and delivered from? That is, amidst the three paths: 1) liberating them from karmic bonds, 2) purifying them of the defilement of afflictions, and 3) delivering them from the results of suffering. Next, five [clauses on] by what practices are they delivered? That is, by conferring the three trainings. The first two are the actual conferring: 1) placing them in the wholesome abode of precepts, and 2) encouraging them to abide in the stage of concentration and wisdom samādhi. Concentration and wisdom are stated together because only from the fourth stage onward is it the stage of wisdom; in this stage concentration is predominant, so wisdom is merely wisdom within concentration. The latter three explain the benefits of conferring the Dharma. The first two are the benefits of precepts: 1) causing those about to receive the precepts to eliminate doubt and give rise to faith—when sentient beings receive the Buddha's precepts, they are identical with the Great Awakened One, so they should surely rejoice; 2) causing those who have already received them to know what constitutes upholding and violating them, seeing their superior benefit and remaining steady and unshakeable. The last one is the benefit of concentration and wisdom, subduing sinking and agitation, hence called "subduing." The last [clause] is delivering them to the result: how is rescue and deliverance accomplished? By causing them to attain nirvāṇa with residue and without residue. The above is entirely the Treatise's intention. There is yet another principle: among the five clauses on conferring practice, the first three are morality—first placing them in precepts; next, due to upholding precepts gaining a mind free of remorse, hence called "dwelling securely"; and lastly, due to non-remorse gaining a joyful mind; the next one confers wisdom, hence called "knowledge and vision"; the last one confers concentration, hence called "subduing." However, the three trainings correspond to the three paths in both general and specific ways. Specifically, precepts counter karmic bonds, wisdom is able to sever afflictions, and concentration delivers from the results of suffering—these are the distinctions. To match the previous sequence wisdom is stated first, yet this is still based on the Treatise. If one directly follows the sūtra text, these ten minds arise in response to the preceding ten categories [of sentient beings]: 1) to rescue the destitute and solitary; 2) to free them from poverty; 3) to cleanse the three poisons; 4) to deliver them from the prison of existence; 5) to place them in an unobscured and unhindered place, sitting in the open field; 6) to dwell in proper observation; 7) to gain the desire for wholesome dharmas and generate joy; 8) to know and perceive essence and characteristics, assimilating to the Buddha's Dharma; 9) to subdue the sense faculties so as not to follow the current; and 10) to bring them to nirvāṇa, obtaining the skillful means of liberation. The Treatise is not without principle, but it is not as aligned with the sūtra text as this.