大方廣佛華嚴經隨疏演義鈔 22.35

22.35

疏「十釋文中」，一一偈疏多皆有四：一釋名、二出體、三辯相、四釋文。《唯識》併在一處出體，云「謂施以無貪及所起三業為性，戒以受菩薩戒時三業為性，忍以無嗔、精進、審慧及彼所起三業為性，精進以勤所及起三業為性，靜慮但以等持為性。後五皆以擇法為性，為有說是根本、後得智故。」辯相亦併居一處，今隨文配屬，以義相映易了知耳。今初施度。初名可知。二「即以」下出體。「無貪」，即善十一中一法，要由無貪相應思，於自身財方能慧捨故。然三施體，大意多同。疏「二戒」中，初名，防其未起非、止已起惡故。二「即受學」下，次出體。大論律義，以七眾別解脫戒在家出家戒為體，即唯二業，謂表、無表，下說語故。若攝善法戒者，謂諸菩薩受律儀後，一切所作為大菩提，由身語意積集諸善以為其體。今疏通三聚及與受隨，故云三業。攝眾生戒，居然通三。「戒有三種」下，三釋文也，即當辯相。律者法律，儀者儀式，於不善法而能遠離及防護故。故《攝論》名為依持戒。依是能有集諸佛法，無罪益生故。疏「三忍」者，初名。二「即以」下出體。「無嗔精進」，即善十一中二。「審慧」，即別境五中慧。所以有此三者，《大論》云「自無憤勃，不報他怨，亦不隨眠流注相續，是名菩薩耐怨害忍。即以無嗔及三業為性。若安受苦忍，即精進三業為性。若諦察法忍，即審慧三業為性。」故三業通於三忍。餘三各配其一，故有三耳。三「忍亦有三」下，辯相。四「偈言」下，釋文。然無性云「初忍是諸有情成熟轉因。二是成佛因，寒熱等法皆堪忍故。三是前二之所依處，堪任甚深廣大法故。」今言「色相圓滿是前二忍果」者，由忍他辱生端正，故得依色相。言皆圓滿者，究竟成佛，具諸相故。故此四字是二忍故。光通智光，故是第三。

Regarding the commentary's "Tenth, explaining the text": for each verse, the commentary mostly has four sections: first, explaining the name; second, identifying the essence; third, discerning the characteristics; and fourth, explaining the text. The Vijñaptimātratā combines identifying the essence in one place, stating: "Giving takes non-greed and the three actions produced by it as its nature; morality takes the three actions at the time of receiving the bodhisattva precepts as its nature; patience takes non-anger, vigor, scrutinizing wisdom, and the three actions produced by them as its nature; vigor takes diligence and the three actions produced by it as its nature; meditative stabilization takes only samādhi as its nature. The remaining five all take discernment of dharmas as their nature, because some say they are fundamental and subsequently attained cognition." Discerning the characteristics is also combined in one place; now it is allocated according to the text, so that the meanings illuminate one another and are easily understood. Now, first is the pāramitā of giving. First, the name is knowable. Second, from "namely takes" onward identifies the essence: "non-greed" is one dharma among the eleven wholesome factors; only through intention associated with non-greed can one wisely renounce one's own body and wealth. The essence of the three kinds of giving largely shares this basic sense. In the commentary on the "second, morality": first is the name, for it prevents faults not yet arisen and stops evils already arisen. Second, from "namely receiving and training" onward identifies the essence. In the vinaya doctrine of the Mahāprajñāpāramitā-śāstra, the prātimokṣa precepts of the seven assemblies—the lay and renunciant precepts—are taken as the essence, which consists of only two karmas, namely manifest and non-manifest, because speech is discussed below. In the case of the precepts of embracing wholesome dharmas, after receiving the discipline, all actions of bodhisattvas are aimed at great bodhi, taking all the good accumulated by body, speech, and mind as their essence. Here the commentary applies to all three clusters of precepts along with receiving and following, hence it speaks of the three karmas. The precepts of benefiting sentient beings obviously apply to all three. From "there are three kinds of precepts" onward is the third, explaining the text, which corresponds to discerning the characteristics. "Precepts" (lǜ) means statutes; "discipline" (yi) means deportment, because one can abandon and guard against unwholesome dharmas. Thus the Mahāyānasaṃgraha names them the precepts of reliance and maintenance. Relying means being able to gather all Buddha-dharmas, faultlessly benefiting sentient beings. In the commentary on the "third, patience": first is the name. Second, from "namely takes" onward identifies the essence. "Non-anger and vigor" are two among the eleven wholesome factors. "Scrutinizing wisdom" is wisdom among the five object-determining factors. As for why there are these three, the Mahāprajñāpāramitā-śāstra states: "Not becoming enraged oneself, not repaying another's enmity, and not having dormant defilements flow continuously is called the bodhisattva's patience of enduring injury. This takes non-anger and the three karmas as its nature. If it is the patience of accepting suffering, it takes vigor and the three karmas as its nature. If it is the patience of closely examining dharmas, it takes scrutinizing wisdom and the three karmas as its nature." Thus the three karmas apply to all three types of patience. The remaining three are matched to each respectively, hence there are three. Third, from "patience also has three" onward discerns the characteristics. Fourth, from "the verse says" onward explains the text. However, Asabhāva states: "The first patience is the cause of maturing sentient beings. The second is the cause of attaining Buddhahood, because cold, heat, and other such conditions can all be endured. The third is the basis of the former two, because it can sustain profound and broad dharmas." Now, saying "the perfection of bodily form is the result of the former two types of patience" is because, by enduring insults from others, handsomeness is produced, and thus one obtains bodily form as a support. Saying "all are perfected" means ultimate attainment of Buddhahood, being endowed with all the marks. Therefore, these four words belong to the two types of patience. Light extends to the light of cognition, so it belongs to the third.