大方廣佛華嚴經隨疏演義鈔 41.5

41.5

疏「如慈童女」者，《智度論》說：慈行童女入海採寶，辭白其母，母不從其志。相別，誤傷母一莖髮，便墮火盆地獄。自省無罪，獄主具示罪相。便發大心，見諸罪人知同此罪，便請火盆普為戴之。獄主瞋恚，以鐵叉擊頭，尋便命終，生於天上。疏「貪有二種」等，略有此二。然準《瑜伽》二十六中，總有五種。論云「貪有五種：一於內身欲欲欲貪、二於外身婬欲婬貪、三境欲境貪、四色欲色貪、五薩迦耶欲薩迦耶貪。」釋曰：慈恩二解：初貪有二，一云於自內身初起欲界微少之欲，故名欲欲；次起重貪，故名欲貪。二云內身，是自所欲之法，所以言於內身欲。於內身欲上起欲故，即能欲心，此名欲貪。則初一欲字是所欲，第二是能欲，第三欲字是結名。釋曰：後釋為勝。濮陽結歸兩解：初一同大乘法師後解云云。初之欲字義同於前。次欲字即別境欲，與貪俱時緣於所欲，欲緣之欲重云欲欲。後之欲字亦是所欲，緣欲之貪名為欲貪。釋曰：此解不及前，以後一皆有別境欲故。然古後四皆通二釋，思之可知。今亦存一。今此雖二，亦以攝五，色貪即初二；財名等即後三，財即三四、名兼第五，等即等三耳。疏「又防惡願如戒經說」者，《梵網經》云「發十大願已，持佛禁戒作是願言：『寧以此身投熾然猛火大坑及上刀山，終不以毀犯三世諸佛經律，與一切女人作不淨行。』有十二願，兼結云：『願一切眾生皆得成佛。』」為十三願。

Regarding the commentary's “like the Maiden of Compassion,” the *Mahāprajñāpāramitopadeśa* states: A maiden practicing compassion went to the ocean to gather jewels. Taking leave of her mother, the mother did not consent to her wish. At parting, she accidentally harmed a single strand of her mother’s hair, and thereupon fell into the fire-basin hell. Examining herself, she thought she was without guilt; the hell-warden fully revealed the marks of her transgression. She then generated the great aspiration [for awakening], and seeing all the sinners and knowing they shared this same transgression, she requested the fire-basin to bear it on behalf of all. The hell-warden became angry and struck her head with an iron fork; thereupon she instantly died and was born in the heavens. Regarding the commentary's “craving has two kinds,” etc., there are briefly these two. However, based on the twenty-sixth fascicle of the *Yogācārabhūmi*, there are altogether five kinds. The treatise says: “Craving has five kinds: first, craving for desire-objects with desire for the internal body; second, craving of sexual passion with sexual desire for an external body; third, craving for sense-fields with desire for sense-fields; fourth, craving for form with desire for form; fifth, craving for the view of individuality with desire for the view of individuality.” Exposition: Ci'en gives two explanations: The first craving has two [aspects]. One says: towards one's own internal body one initially produces a subtle desire of the desire realm, hence it is called 'desire-desire'; next one produces heavy craving, hence it is called 'desire-craving'. The second says: the internal body is the dharma one desires for oneself, which is why it is called 'desire towards the internal body'. Because desire arises with regard to desire for the internal body, it is the subjective desiring mind; this is called 'desire-craving'. Thus the first word 'desire' is the object of desire, the second is the subjective desire, and the third word 'desire' is the concluding designation. Exposition: The latter explanation is superior. Puyang resolves them into two explanations: The first is the same as the Great Vehicle master's latter explanation, and so forth. The first word 'desire' is identical in meaning to the previous. The next word 'desire' is the mental factor of desire among the specific object-facets, which simultaneously with craving takes the desired object as its object; desire taking desire as its object is repeatedly called 'desire-desire'. The final word 'desire' is also the object of desire; the craving that takes desire as its object is called 'desire-craving'. Exposition: This explanation is inferior to the former, because each subsequent one possesses the mental factor of desire among the specific object-facets. However, the ancients considered all four subsequent ones to admit of two explanations, which can be understood through reflection. Here we also preserve one. Now, although there are two here, they also subsume the five: craving for physical form is the first two; wealth, fame, and the like are the latter three—wealth being the third and fourth, fame including the fifth, and 'the like' equaling the three. Regarding the commentary's “further, the vow preventing evil is as spoken in the Vinaya sūtra,” the *Brahmā’s Net Sūtra* says: “Having generated the ten great vows, one upholds the Buddha's prohibitive precepts and makes this vow: 'I would rather cast this body into a great pit of blazing, fierce fire or onto a mountain of knives than violate the sūtras and vinaya of the Buddhas of the three periods of time and engage in impure conduct with any woman.'” There are twelve vows, together with the concluding statement: “May all sentient beings attain Buddhahood,” making thirteen vows.