大方廣佛華嚴經疏 53.13

53.13

第二「十種施」下十門，明其行體。於中，先明六度、後顯四等。十度之義已如前釋。皆言清淨者，離蔽障故，不同世間施戒等故。然皆寄十表圓，各為一義，與九三施等開合不同。若具會釋，恐厭繁文，故隨顯直釋。今初十施者，一無向背施，即清淨施中別義；二遂求施；三二世樂施，梵本中名應時及濟難，不失益故，餘七皆一切施；四即觀其可不、有損不宜等，極貧下者應先施等；五不希異熟，亦清淨施；六亦難行施，所愛重物無戀著故；七內外財等無不捨故；八九與十皆巧慧施。此迴向巧，治二過故：一觀諸行性不堅牢，治於當果有為見勝功德；二由具大悲，治於二乘趣證無為，故行不住道而向菩提。九益生施，常以財法施之，故名不捨。十忘相成度。然其十度皆有三輪，而義有小異，如《瑜伽》說。此上十施皆通三施。二、十戒者，前三律儀，七十攝生，餘皆攝善；又四即廣博戒、五迴向戒，上二皆一切種戒；六持微細故，即難行戒；七令他悔除，即善士戒；八軌則具足所攝受戒，一切惡止善行故；九永出離戒，上二即清淨戒；十令他得二世樂戒。三、十忍者，初三耐怨害忍，忍他三業惱害故；次三安受苦忍，初後忍不稱情中，一忍身苦以濟物、後二諦察法忍；七八通後二忍。又四難行忍，於下能忍，恕不逮故。五亡身濟難。六忍己順他，皆遂求忍。餘如前判。四、十精進中，二與第十是饒益有情，五是被甲，餘皆攝善。又初三三業即精進自體；四離染法、五引白法，上二一切門精進；六無所棄捨及無所退減、七無下劣、八無顛倒及勤勇加行，上三即善士精進；九平等相應，即一切種精進，上皆自分；十即勝進迴向菩提清淨精進。五、十禪中，初五方便、次一正定堅成、次二發慧斷惑，上八現法樂住禪；九利益眾生禪、十引生功德禪。又五六奢摩他品、七毘鉢舍那品，上三一切種禪；八無愛味及慈悲俱行故，不捨欲界，並善士禪；九雖發通明而利眾生、十能速入佛境，皆難行禪。六、有十慧，初三解法，即加行慧；次四攝生，即後得慧；後三證理，即正體慧。又前五於所知如實通達慧；六於五明處及三聚中決定善巧慧；七知能引義利慧，謂同佛差別智，故非凡小所知，上皆一切慧；八難行慧，達深無我，於境無礙故；九具教具行慧、十具證智慧，上二即善士慧。餘義如〈十行品〉所引。

Second, the ten sections from the "ten kinds of giving" downward explain the essential nature of the practices. Here, the six perfections are explained first, and the four immeasurables are revealed later. The meaning of the ten perfections has already been explained above. The reason all are called "pure" is that they are free from afflictive coverings and hindrances, unlike worldly giving, morality, and the like. However, ten are used in each case to represent perfection, each forming an aspect, differing in expansion and condensation from the nine or three kinds of giving, etc. If they were to be synthesized and explained in full, it is feared the text would become too verbose; hence, a straightforward explanation will follow what is explicitly shown. Now, regarding the first, the ten givings: (1) Giving without partiality or aversion, which is a specific aspect of pure giving; (2) giving in accordance with what is sought; (3) giving happiness in both the present and future lives—in the Sanskrit text this is called giving at the right time and relieving distress, as it does not fail to benefit—while the remaining seven are all universal giving; (4) observing whether something is suitable or not, harmful or improper, etc., such that the most destitute and lowly should be given to first; (5) not longing for karmic maturation, which is also pure giving; (6) giving that is difficult to practice, because one has no attachment to things cherished and prized; (7) giving without withholding internal or external wealth; (8), (9), and (10) are all giving with skillful wisdom. This dedicatory skill cures two faults: first, contemplating that the nature of all conditioned phenomena is not firm cures seeing conditioned merits as superior in future fruits; second, by possessing great compassion, it cures the two vehicles' tendency to realize the unconditioned, so that one practices the non-abiding path and dedicates toward bodhi. (9) Giving that benefits sentient beings, continually giving them wealth and Dharma, hence called non-abandonment; (10) forgetting marks to fulfill the perfection. Now, all ten perfections possess the three wheels, yet there are slight differences in meaning, as explained in the *Yogācārabhūmi*. The above ten givings all apply across the three kinds of giving. Second, the ten moral disciplines: the first three are morality of restraint; seven and ten are gathering sentient beings; the rest are gathering virtuous dharmas. Moreover, (4) is vast morality; (5) is morality of dedication; the above two are morality of all modes; (6) because it maintains the subtle, is morality difficult to practice; (7) causing others to repent and eliminate [faults], is morality of good persons; (8) morality embraced by the perfection of conduct, because all evil is stopped and good is practiced; (9) morality of eternal liberation; the above two are pure morality; (10) morality causing others to attain happiness in both lives. Third, the ten patiences: the first three are patience enduring resentment and harm, enduring the affliction and harm of others' three karmas; the next three are patience quietly enduring suffering; in the first and last of these, enduring what is disagreeable, one endures bodily suffering to rescue beings, and the latter two are patience of discerning phenomena; (7) and (8) apply to the latter two patiences. Moreover, (4) is patience difficult to practice, being able to bear with inferiors, forgiving what is deficient; (5) sacrificing one's body to rescue from disaster; (6) enduring oneself to accommodate others—these are all patience that complies with requests. The rest are classified as before. Fourth, among the ten vigor: (2) and (10) are benefiting sentient beings; (5) is donning armor; the rest are gathering virtuous dharmas. Moreover, the first three, being the three karmas, are the intrinsic essence of vigor; (4) abandoning defiled dharmas; (5) drawing in pure dharmas—the above two are vigor through all gates; (6) non-abandonment and non-regression; (7) non-baseness; (8) non-inversion and diligent application—the above three are vigor of good persons; (9) corresponding with equality, which is vigor of all modes; the above are all proper shares; (10) is the advanced, pure vigor dedicated toward bodhi. Fifth, among the ten dhyānas: the first five are expedients; the next one is correct samādhi firmly established; the next two are generating wisdom and severing perplexities—the above eight are dhyāna abiding in bliss in the present life; (9) dhyāna benefiting sentient beings; (10) dhyāna drawing forth merits. Moreover, (5) and (6) belong to śamatha; (7) belongs to vipaśyanā—the above three are dhyāna of all modes; (8) because it is free of attachment to savoring and accompanied by loving-kindness and compassion, it does not abandon the desire realm, being dhyāna of good persons; (9) although generating superknowledges and insights, it benefits sentient beings; (10) being able to quickly enter the realm of the Buddha—these are dhyānas difficult to practice. Sixth, there are ten wisdoms: the first three understand phenomena, which is wisdom of preparatory application; the next four gather sentient beings, which is subsequently attained wisdom; the last three realize the noumenon, which is fundamental wisdom. Moreover, the first five are wisdom thoroughly penetrating the knowable in accordance with reality; (6) wisdom decisively skillful in the five fields of knowledge and the three aggregates; (7) wisdom knowing how to bring about benefit, meaning being identical with the Buddha's discriminative wisdom, thus beyond what ordinary people and the lesser vehicle can know—the above are all universal wisdom; (8) wisdom difficult to practice, penetrating the profound non-self, unobstructed with regard to objects; (9) wisdom endowed with teaching and endowed with practice; (10) wisdom endowed with realization—the above two are wisdom of good persons. The other meanings are as cited in the 'Ten Practices Chapter'.