大般涅槃經疏 14.5

14.5

次從「菩薩修治」下，第二雙明戒果。若論報因應招報果，近感人天勝報；若論習因招於習果，遠感常住法身。今不近不遠，以不動地為果者，舊有三釋：一云十地中第八是不動地；二云初地真解成就名不動地；三云約地經明尸羅配二地，此言不動者即是二地。今明不爾。前雙明次第不次第行，如上分別。今合論其果，必取證道，證道同處。言同處者，即是初地。若單就次第三學明果則入理名住，住即不動，十住是戒果。住生功德名為行，行以自在為義，十行是定果。地能生載無所畏，地即是慧果。此次第意。若就圓明戒果者，初住是也。文意不單，宜須合辨。正是初地證道處同以明戒果，於雙義便，至解釋中其義自顯。釋文為四，標、譬、釋、結。初標、如文。次譬中云不動等者，常故不動，樂故不墮，我故不退，淨故不散（云云）。問：《釋論》云「八風不動，隨藍風至，碎如腐草。」此復云何？今取尋常，隨藍不動論取劫盡。三「菩薩」下，釋中三番：初番約三諦。若言色聲香味者，俗諦中善果。若言地獄等者，是俗諦中惡果。聲聞辟支佛者，是真諦中人。異見邪風者，是真諦中法。生死善惡、涅槃人法皆不能動，不墮不退不散，即顯中道戒果之地常樂我淨。次番約三障以顯三身。三毒是煩惱障，四重謗法是業障，退戒還家是報障。報障去法身顯，業障去應身顯，煩惱障去報身顯。若至初地，三身現前，三障皆除。第三番約四德，煩惱魔不動即淨德，不為陰魔所墮即樂德，不為天魔所退即我德，不為死魔所散即常德。初地具足常樂我淨為戒果者，於兩義便。四「善男子」下，是結戒聖行。

Next, from 'The bodhisattva cultivates and regulates' downward, this is the second part, jointly clarifying the fruit of the precepts. If one discusses the cause of retribution, it ought to incur the fruit of retribution, proximately evoking superior retributions of humans and devas; if one discusses the cause of habituation, it incurs the fruit of habituation, remotely evoking the eternally abiding dharmakāya. Here, being neither proximate nor remote, taking the Immovable Ground (acala-bhūmi) as the fruit, the old traditions offer three explanations: (1) one says that the eighth of the ten grounds is the Immovable Ground; (2) one says that the achievement of true understanding on the first ground is named the Immovable Ground; (3) one says that based on the Daśabhūmika Sūtra, śīla is correlated with the second ground, so what is here called 'immovable' is the second ground. Now I explain that this is not so. Above, the gradual and non-gradual practices were jointly clarified, distinguishing them as above. Now, discussing their fruit synthetically, one must grasp the realized path, and the place of the realized path is identical. Saying that the place is identical means precisely the first ground. If one were to clarify the fruit solely in terms of the gradual three trainings, then entering into principle is named 'abiding' (vihāra); abiding is immovable, so the ten abodes are the fruit of the precepts. From abiding, merits arise, which is called 'practice'; practice takes sovereign ease as its meaning, so the ten practices are the fruit of concentration. The ground can give birth and support without fear; the ground is the fruit of wisdom. This is the sense of the gradual. If one clarifies the fruit of the precepts in terms of the perfect and complete, the first abode is it. The meaning of the text is not simple, and one should synthetically distinguish them. It is precisely because the realized path of the first ground is identical [in both] that it clarifies the fruit of the precepts, which accommodates both meanings; when it comes to the explanation itself, its meaning will become apparent. The text of the explanation is fourfold: marking, analogy, explanation, and conclusion. First, marking, as in the text. Next, in the analogy, it says 'immovable' and so on because it is eternal, hence immovable; blissful, hence not falling; self, hence not retrogressing; pure, hence not dispersed (and so forth). Question: The Treatise [on the Great Prajñāpāramitā] says, 'Unmoved by the eight winds, yet when the vairambhā wind arrives, crushed like rotten grass.' What about this? Now we take ordinary times; the unmoved by the vairambhā [refers to when] the treatise takes the end of the kalpa. Third, from 'Bodhisattva' downward, the explanation has three iterations: The first iteration is in terms of the three truths. If one speaks of forms, sounds, scents, and tastes, these are wholesome fruits within conventional truth. If one speaks of the hells and so on, these are unwholesome fruits within conventional truth. Śrāvakas and pratyekabuddhas are persons within ultimate truth. Heterodox views and deviant winds are dharmas within ultimate truth. The wholesome and unwholesome of saṃsāra, and the persons and dharmas of nirvāṇa, are none of them able to move, cause to fall, cause to retrogress, or disperse [one]; this reveals that the ground of the fruit of the precepts of the middle way is eternal, blissful, self, and pure. The next iteration is in terms of the three obstacles to reveal the three bodies. The three poisons are the affliction obstacle; the four pārājikas and slandering the Dharma are the karma obstacle; retrogressing from the precepts and returning home is the retribution obstacle. When the retribution obstacle is removed, the dharmakāya is revealed; when the karma obstacle is removed, the nirmāṇakāya is revealed; when the affliction obstacle is removed, the saṃbhogakāya is revealed. If one reaches the first ground, the three bodies manifest before one, and the three obstacles are all eliminated. The third iteration is in terms of the four virtues: unmoved by the affliction māra is the virtue of purity; not fallen by the skandha māra is the virtue of bliss; not retrogressed by the deva māra is the virtue of self; not dispersed by the death māra is the virtue of eternity. The first ground being fully endowed with eternity, bliss, self, and purity as the fruit of the precepts accommodates both meanings. Fourth, from 'Good son' downward, this is the conclusion of the noble practice of the precepts.