大方廣佛華嚴經疏 28.52

28.52

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.)