大方廣佛華嚴經疏 8.27

8.27

十釋文中，第一偈明施度。輟己惠人名之為施，即以無貪及所起三業而為其性。此有三種，謂財、法、無畏。上半因中，大悲行施已該此三，此悲亦是七最勝中前三最勝；下半果中，財能資身、無畏益心、法資法身，故得果身身最殊妙。三皆悅物，故見者必喜。亦由具七最勝，故身殊妙也。二戒度。防非止惡名之為戒，即受學菩薩戒時三業為性。戒有三種，律儀、攝善得淨身果，攝眾生戒能除物苦。遍十方者，無作戒身等眾生故。三忍者，堪受諸法未能忘懷名之為忍，此約生忍。又忍即忍可、忍即是慧，雙忍事理，即以無瞋精進審慧及彼所起三業為性。忍亦有三，謂耐怨害忍、安受苦忍、諦察法忍。偈云「信解真實即諦察法」也。色相圓滿，前二忍果；放淨光明，第三忍果。四精進者，練心於法名之為精，精心務達目之為進，以勤及所起三業為性。亦有三種，一被甲、二攝善、三利樂。初句通前二，以被甲精進《瑜伽》釋云「設千大劫為一日夜，處於地獄，唯為脫一眾生故。」次句即第三。下半通三果也，因既離身心相，故果能身遍十方。五禪者，梵云禪那，此云靜慮，即以等持為性。亦有三種，謂安住、引發、辦事。既引起神通辦利生事，故見者深喜，現法樂住、諸惑不行。又資慧斷惑，故見者惑滅。六般若者，般若梵言，此翻為慧，推求諦理名之慧也。此及後四皆擇法為體。亦有三種，一生空無分別、二法空無分別、三俱空無分別。《攝論》以加行、正體、後得為三，約六度說。《瓔珞》以照有、照無及照中道而為三者，唯約法空。三觀之義，至下當明。慧導萬行，故云修諸行海。言具足者，具上三也。因如有目，故果獲身智二光，能滅諸闇。七方便者，即善巧也，方謂方法，便謂便宜。下四但各二種，今初謂迴向方便、拔濟方便。文云種種化生，即拔濟善巧，所修成就兼於迴向菩提，所化無邊，果得十方而橫遍；為物取果，豎窮來際而不休。八願者，即希求要誓。有義：即以欲勝解及信為性。亦有二種，謂求菩提願、利樂他願，由初願故出現世間，由後願故救生不息。九力者，不可屈伏故，隨思隨修，任運成就。亦有二種，謂思擇、修習。今言法力，即思擇諸法而修習故，《攝論》「由此二力，令前六度無間現前。」經云「成自然力」，即無師而成，不習而無不利，何能壞哉？十智度。決斷名智，謂如實覺了。亦有二種，謂受用法樂智、成熟有情智。無性論云「由施等六成此智，復由此智成立六種，名受法樂。」由此妙智能正了知此施戒等饒益有情，經云普門智。總含二智，別配即初句成熟有情、次句即受用法樂。此二無二，故成無礙力舒光普照。

10. Explaining the text: The first verse clarifies the perfection of giving (dāna). Giving up one's own possessions to benefit others is called giving; it takes non-greed and the three karmas arising from it as its nature. This has three kinds: material giving, Dharma giving, and giving of fearlessness. In the first half, concerning the cause, giving practiced with great compassion already encompasses these three; this compassion is also the first three of the seven supremacies. In the second half, concerning the fruit, material giving sustains the body, fearlessness benefits the mind, and the Dharma sustains the dharmakāya; hence the resultant body attained is the most wondrous of bodies. Because all three gladden sentient beings, whoever sees it necessarily rejoices. It is also because of possessing the seven supremacies that the body is wondrous. Second, the perfection of morality (śīla). Preventing faults and stopping evil is called morality; it takes the three karmas when receiving and training in the bodhisattva precepts as its nature. Morality has three kinds: morality of restraint and morality of gathering wholesome dharmas yield the fruit of a pure body; morality of gathering sentient beings can eliminate the suffering of beings. 'Pervading the ten directions' is because the unmanifest precept-body is equal to sentient beings. Third, patience (kṣānti). Being able to bear various phenomena without yet being able to forget them is called patience; this is explained in terms of patience toward sentient beings. Furthermore, patience means acceptance; patience is wisdom. Bearing both phenomena and noumenon takes non-anger, vigor, investigative wisdom, and the three karmas arising from them as its nature. Patience also has three kinds: patience in enduring harm from enemies, patience in bearing suffering, and patience in examining phenomena. The verse says 'Faith and understanding of the real', which is precisely examining phenomena. Complete bodily marks are the fruit of the first two patiences; emitting pure radiance is the fruit of the third patience. Fourth, vigor (vīrya). Refining the mind in the Dharma is called refinement; when the refined mind strives to attain its goal, this is designated vigor; it takes diligence and the three karmas arising from it as its nature. It also has three kinds: armor-like vigor, vigor of gathering the wholesome, and vigor of benefiting and bringing joy. The first line applies to the first two, for regarding armor-like vigor, the Yogācārabhūmi explains: 'Even if a thousand great eons were a single day and night, abiding in the hells merely to deliver a single sentient being.' The next line is the third. The latter half applies to the fruits of all three: since the cause is free from characteristics of body and mind, the fruit can have a body that pervades the ten directions. Fifth, meditation (dhyāna). In Sanskrit it is dhyāna, translated here as quiet contemplation; it takes meditative absorption (samādhi) as its nature. It also has three kinds: abiding, inducing, and accomplishing tasks. Having induced superknowledges to accomplish tasks that benefit sentient beings, those who see it deeply rejoice; abiding in present dharmic bliss, active afflictions do not arise. Moreover, it assists wisdom in severing afflictions, so that those who see it have their afflictions destroyed. Sixth, prajñā. Prajñā is a Sanskrit word, translated here as wisdom (hui); investigating the true principle is called wisdom. This and the subsequent four all take discrimination of dharmas (dharmapravicaya) as their essence. It also has three kinds: non-conceptual wisdom of the emptiness of persons, non-conceptual wisdom of the emptiness of dharmas, and non-conceptual wisdom of the emptiness of both. The Mahāyānasaṃgraha takes preparatory, fundamental, and subsequently attained wisdom as the three, explained in terms of the six perfections. The Yingluo jing takes illuminating existence, illuminating non-existence, and illuminating the middle way as the three, which is explained solely in terms of the emptiness of dharmas. The meaning of the three contemplations will be clarified below. Because wisdom guides the myriad practices, it says 'cultivating oceans of practices'. 'Fully endowed' means possessing the above three. Because the cause is like having eyes, the fruit attains the two lights of body and wisdom, which can extinguish all darkness. Seventh, skillful means (upāya). This is skillfulness; u- means method, -pāya means suitability. The lower four each have only two kinds. Here, the first means the skillful means of dedication and the skillful means of deliverance. The text says 'transforming sentient beings in various ways', which is the skillfulness of deliverance; accomplishing what is cultivated includes dedication to bodhi; the transformed beings being boundless, as a fruit he horizontally pervades the ten directions; attaining the fruit for the sake of beings, he vertically exhausts future limits without resting. Eighth, vows (praṇidhāna). This refers to aspiring and making earnest vows. According to one opinion, it takes desire, resolute conviction, and faith as its nature. It also has two kinds: the vow to seek bodhi and the vow to benefit and bring joy to others. Through the first vow, one appears in the world; through the latter vow, one rescues beings without cessation. Ninth, power (bala). Because it cannot be bent or subdued, as one contemplates, one cultivates, and it is accomplished spontaneously. It also has two kinds: reflective discernment and cultivation. Here, 'dharmic power' means cultivating through reflective discernment of dharmas; hence the Mahāyānasaṃgraha says: 'Through these two powers, the preceding six perfections manifest without interruption.' The sūtra says 'becoming natural power', meaning achieved without a teacher, practiced with nothing disadvantageous—how could it be destroyed? Tenth, the perfection of knowledge (jñāna). Decisiveness is called knowledge, meaning awakening and understanding in accord with reality. It also has two kinds: the knowledge of experiencing dharmic bliss and the knowledge of maturing sentient beings. The commentary by Asvabhāva says: 'Through the six, such as giving, this knowledge is accomplished; and through this knowledge, the six are established—this is called experiencing dharmic bliss.' Through this wondrous knowledge, one correctly understands how giving, morality, and so forth benefit sentient beings. The sūtra calls it 'universal-door knowledge'. Comprehensively it contains both knowledges; specifically assigned, the first line is maturing sentient beings and the second line is experiencing dharmic bliss. Because these two are not dual, they form an unobstructed power, diffusing light to illuminate everywhere.