大方廣佛華嚴經隨疏演義鈔 41.5

41.5

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.