大方廣佛華嚴經隨疏演義鈔 85.40

85.40

第三善住寄修行住。謂巧觀空有，增修正行故。疏「顯此住中善觀眾生等十種界故」者，彼經云「佛子！此菩薩應勸學十法。何等為十？所謂眾生界、法界、世界，觀察地界、水界、火界、風界，觀察欲界、色界、無色界是。」疏今「初有十二句，初一他心」等者，且順文配。若約開合取之，即具十通：一他心。二三皆宿住，以歿生言，故疏云「兼於三明十通，知過去歿生，亦宿住故。」四即未來際劫智通。五即天眼。六合二通言語，即分別一切眾生言音智通。音聲即天耳通，同一天耳開出，故今合之。七八九三皆一切法智通，七斷疑智、八知根智、九知時智。十及十一並一切法滅盡智通，前句剎那盡、後句長時流轉盡。十二神足，即無體性及無量色身通，亦俱神境開出故。故此文中通十通義。疏「百二十剎那」等者，此廣《俱舍》頌文。頌云「百二十剎那，為怛剎那量，臘縛此六十，此三十須臾，此三十晝夜」等。疏「亦有處說晝初分時」等者，《智論》等文、《彌勒下生經》亦說。謂釋迦修難行苦行得成菩提，彌勒修安樂行而得菩提，謂晝夜三時禮拜懺悔等。謂日初分時、日中分時、日後分時，夜初分時、夜中分時、夜後分時，合為六時是也。黑分白分，即西域分黑白，黑前白後故。正月十六為正朝一時即二月。二月為一時。「四時」，亦同此方春夏秋冬等者，等取三際，並如〈偈讚品〉，即《西域記》第二。言「仁王九百生滅」等者，即第二經。疏言「十八變」，即是《瑜伽》三十七文。頌云「振動及熾然，流布并示現，轉變及往來，卷舒眾像入。十同類往趣，隱顯作自在，制他施辯才，憶念及安樂。放大光明等，轉餘有情物，令成餘物故，名能變神通。」謂一振動、二熾然、三流布亦名遍滿、四示現亦名顯示、五轉變、六往來、七卷、八舒、九一切色像入身、十所往同類、十一隱、十二顯、十三所作自在、十四伏他神通、十五施他辯才、十六施他憶念、十七施他安樂、十八放大光明。此十八名轉變，後三句明能變。今文辯相，義並可知。疏「非戒不能治心地故」者，上約此中法門釋，此句約表位釋。然德雲是定，海雲是慧，此中明戒，顯三學為初故。疏「有二十句」下，案文解釋，在相可知。此二十戒，亦即第十迴向二十梵行，但彼約自能清淨方能益他故。先護重首，明不破不缺等行；此彰菩薩本為利他，故先明大悲、後顯無垢。名或小異，今當略會。一大悲戒，即彼第二十無恚梵行，恚是悲障，有悲故無。二波羅蜜戒，即第十一三世諸佛所行梵行，行佛之道故。三大乘戒，即第十七無比梵行，餘乘無對故。四菩薩道相應戒，即第十八，無動梵行，不動二利故。五無障礙戒，即十三無著梵行，由見真如成聖道故，故無障礙。六不退墮戒，即第十五無滅梵行，順理而持，常不退滅故。七不捨菩提心戒，即第十六安住梵行，心常詣理故。八常以佛法為所緣戒，即十四無諍梵行，事理具足無非佛法，何所諍哉？則常緣佛法性矣。九於一切智常作意戒，即第七諸佛所讚梵行，稱理持戒動契聖心，是緣佛智佛何不讚，十如虛空戒，即第九無所得梵行，不得能所，自在持故。十一一切世間無所依戒，即第八無所依梵行，不依現世名聞利養，不求當世人天果故。十二無失戒，即第五無失梵行，定心持戒，吉羅不犯故。十三無損戒，即第六無能蔽梵行，鵝珠草繫，不能蔽之令有損故，亦不損他。十四無缺戒，即第十二不缺梵行，不犯十三等無殘缺故。十五無雜戒，即第三不雜梵行，不念破戒種種因緣，聞環釧聲亦不染故。十六無濁戒，即第十九無亂梵行，定共相應，故無濁亂。十七無悔戒，即第十二無礙梵行，犯罪追悔是障礙故。十八清淨戒，即第十增益菩薩清淨道梵行，不同小乘，唯事淨故。十九離塵戒，即第四無點梵行，不犯墮罪無塵點故。二十離垢戒，即第一不破梵行，若犯四重十重，猶如破器無所復用，最垢重故。若依上釋即為憑據。亦同《智論》十戒，如〈迴向品〉會。

Third, Subratiṣṭhita corresponds to the Abode of Practice. This is because, through skillfully contemplating emptiness and existence, one increases and cultivates correct practice. Regarding the commentary's "revealing that in this abode, one skillfully contemplates the ten realms of sentient beings and so forth": that sūtra states, 'O sons of the Buddha! This bodhisattva should be encouraged to learn ten dharmas. What are the ten? Namely, the realm of sentient beings, the realm of dharmas, the realm of worlds; contemplating the earth realm, the water realm, the fire realm, the wind realm; contemplating the desire realm, the form realm, and the formless realm.' The commentary now states, 'At the beginning there are twelve clauses; the first is knowing others' minds,' and so forth: this tentatively matches the text in sequential order. If grasped in terms of division and combination, they fully contain the ten supernormal knowledges (abhijñā): 1. knowing others' minds. 2 and 3 are both recollection of past lives, stated in terms of death and rebirth; hence the commentary says, 'combining the three vidyās and ten abhijñās, knowing past deaths and rebirths is also recollection of past lives.' 4 is the supernormal knowledge of the aeons of the future limits. 5 is the divine eye. 6 combines two supernormal knowledges: words, which is the supernormal knowledge of discerning the languages and sounds of all sentient beings; and sounds, which is the supernormal knowledge of the divine ear—since they are differentiated from the single divine ear, they are now combined. 7, 8, and 9 are all the supernormal knowledge of all dharmas: 7 is knowledge of cutting off doubt, 8 is knowledge of faculties, and 9 is knowledge of the proper time. 10 and 11 are both the supernormal knowledge of the extinction of all dharmas: the former clause is momentary extinction, and the latter clause is extinction through long periods of transmigration. 12 is supernormal power of base (ṛddhi-pāda), namely the supernormal power of having no substantial nature and having immeasurable form bodies, both also being differentiated from the domain of supernormal power (ṛddhi-viṣaya). Therefore, within this text, the meanings of the ten supernormal knowledges are fully contained. Regarding the commentary's "one hundred and twenty kṣaṇas," etc.: this elaborates on the verse in the *Kośa*. The verse says: 'One hundred and twenty kṣaṇas make the measure of a tatkṣaṇa; sixty of these make a lava; thirty of these make a muhūrta; thirty of these make a day and night,' etc. Regarding the commentary's "there are also places that speak of the initial portion of the day," etc.: texts such as the *Prajñāpāramitopadeśa* and the *Maitreya-vyākaraṇa-sūtra* also state this. That is, Śākyamuni cultivated difficult and ascetic practices to attain bodhi, whereas Maitreya cultivated peaceful and joyful practices to attain bodhi, namely paying homage and repenting during the three periods of day and night, and so forth. That is, the initial portion of the day, the middle portion of the day, the late portion of the day; the initial portion of the night, the middle portion of the night, and the late portion of the night—combined, these make the six periods. The dark fortnight and bright fortnight: that is, the Western Regions divide into dark and bright, with the dark first and the bright after. The sixteenth day of the first month begins the first month, and two months make a season. 'The four seasons,' also being the same as spring, summer, autumn, and winter in this land, etc.: 'etc.' includes the three periods of the year, all as in the 'Verse and Praise Chapter,' namely Fascicle Two of the *Datang Xiyu Ji*. The mention of 'the nine hundred births and cessations of the *Renwang [jing]*,' etc., refers to its second fascicle. The 'eighteen transformations' mentioned in the commentary refers to the text of Chapter Thirty-Seven of the *Yogācārabhūmi*. The verse says: 'Shaking and blazing, / spreading and manifesting, / transforming and coming-going, / contracting, expanding, entering of forms. / Ten: moving among same kinds, / concealing, revealing, doing with sovereignty, / subduing others, granting eloquence, / mindfulness, and peaceful joy. / Emitting great light, and so forth; / transforming other sentient things / so that they become other things; / these are called the supernormal powers of transformation.' That is: 1. shaking, 2. blazing, 3. spreading (also called pervading), 4. manifesting (also called displaying), 5. transforming, 6. coming and going, 7. contracting, 8. expanding, 9. all forms entering the body, 10. being of the same kind as those visited, 11. concealing, 12. revealing, 13. doing with sovereignty, 14. subduing others' supernormal powers, 15. granting eloquence to others, 16. granting mindfulness to others, 17. granting peaceful joy to others, 18. emitting great light. These eighteen are called 'transformations'; the last three lines clarify the 'ability to transform.' The characteristics explained in the present text are all readily intelligible in meaning. Regarding the commentary's "because without morality one cannot cultivate the mind-ground": the above explained in terms of the Dharma gates herein; this sentence explains in terms of symbolizing the stages. However, Meghasvara represents samādhi, Sāgaramegha represents prajñā, and here morality is clarified, showing that the three trainings begin with this. Below, 'there are twenty clauses': interpreting according to the text, their characteristics are readily known. These twenty precepts are also the twenty brahma-practices of the tenth pariṇāmanā; however, that was stated in terms of purifying oneself first before being able to benefit others, so it first protected against grave offenses, clarifying practices such as unbroken and unbreached; here it demonstrates that the bodhisattva fundamentally acts to benefit others, so it first clarifies great compassion and later reveals freedom from defilement. The names may differ slightly; now they shall be briefly correlated. 1. The precept of great compassion corresponds to that twentieth, the brahma-practice free of hostility; hostility is an obstacle to compassion, and having compassion, it is absent. 2. The precept of pāramitā corresponds to the eleventh, the brahma-practice practiced by all Buddhas of the three periods, because it practices the path of the Buddhas. 3. The precept of the Mahāyāna corresponds to the seventeenth, the incomparable brahma-practice, because the other yānas have no parallel to it. 4. The precept corresponding to the bodhisattva path corresponds to the eighteenth, the unshakeable brahma-practice, because it does not waver in the two benefits. 5. The precept of unimpededness corresponds to the thirteenth, the unattached brahma-practice, because through seeing tathatā one accomplishes the noble path, and hence there is no impediment. 6. The precept of non-retrogression corresponds to the fifteenth, the imperishable brahma-practice, because by holding it in accord with principle, it perpetually does not retrogress or perish. 7. The precept of not abandoning the bodhicitta corresponds to the sixteenth, the securely abiding brahma-practice, because the mind perpetually arrives at principle. 8. The precept of always taking the Buddha-dharma as one's cognitive object corresponds to the fourteenth, the uncontending brahma-practice: phenomena and principle being fully complete, there is nothing that is not the Buddha-dharma; what is there to contend over? Thus one always takes the dharmatā of the Buddhas as cognitive object. 9. The precept of always directing mindfulness toward all-knowledge (sarvajñatā) corresponds to the seventh, the brahma-practice praised by all Buddhas: holding the precepts in accord with principle, every movement tallies with the noble mind; since this takes the Buddha's wisdom as its cognitive object, how could the Buddhas not praise it? 10. The precept like empty space corresponds to the ninth, the non-apprehending brahma-practice, because, not apprehending subject and object, one holds it with sovereignty. 11. The precept of not relying on anything in all worlds corresponds to the eighth, the non-relying brahma-practice, because one does not rely on fame, praise, or gain in the present life, nor does one seek human or divine fruits in future lives. 12. The faultless precept corresponds to the fifth, the faultless brahma-practice, because with a concentrated mind one upholds the precepts without committing even a duṣkṛta offense. 13. The unharming precept corresponds to the sixth, the unclouded brahma-practice: as with the goose swallowing the pearl or being bound with grass, one cannot be blinded into committing harm, nor does one harm others. 14. The unbreached precept corresponds to the twelfth, the unbreached brahma-practice, because one does not commit the thirteen [saṃghāvaśeṣas], leaving no breach or remnant. 15. The unmixed precept corresponds to the third, the unmixed brahma-practice, because one does not think of the various conditions for breaking precepts, remaining undefiled even upon hearing the sound of armlets and bracelets. 16. The unturbid precept corresponds to the nineteenth, the undisturbed brahma-practice, because, being conjoined with samādhi, there is no turbidity or disturbance. 17. The precept free of regret corresponds to the twelfth [i.e., fourteenth], the unobstructed brahma-practice, because regretting an committed offense is an obstruction. 18. The pure precept corresponds to the tenth, the brahma-practice of increasing the bodhisattva's pure path, because, unlike the Śrāvakayāna, it is not merely phenomenal purification. 19. The precept free of dust corresponds to the fourth, the spotless brahma-practice, because not committing fall-causing offenses, there is no dust or speck. 20. The precept free of defilement corresponds to the first, the unbroken brahma-practice: if one commits the four pārājikas or ten grave offenses, one is like a broken vessel that can no longer be used, for these are the most defiled and heavy. If interpreted according to the above, this serves as textual evidence. They are also identical to the ten precepts of the *Mahāprajñāpāramitopadeśa*, as correlated in the 'Pariṇāmanā Chapter.'