大方廣佛華嚴經疏 19.4

19.4

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.