金剛般若論會釋 1.82

1.82

經言，有戒有功德者明修行。初、配經文，後、逐難釋。此中三學有四法迹，無貪、無嗔是戒學迹，正念是定學迹，正定是慧學迹，由對三根，三藏所說各有異故，但說三學。又戒出惡道因，定出欲界因，慧出三界因。又聲聞多學戒，獨覺多習定，菩薩多學慧。又戒能離惡因，定能修善因，慧能利生因。又戒得勝自體，定能離惡，慧能攝善因。如是等種種別義故說三學，應勘《攝論》及《瑜伽》等。功德者，少欲等功德為初，乃至三摩地等，此逐難釋。如《遺教經》，持戒有六，即是瑜伽六支，一、持戒，二、制心，三、知量，四、懈愧，五、安忍，六、直心，皆是戒學所攝。正定亦六，《八大人覺》中攝初六故，一、少欲，二、知足，三、遠離，四、精進，五、不妄念，六、正定。正慧攝二，一者、智慧，二、不戲論。持戒、智慧易，不重釋；正定相隱，重解之。以功德言，奄含說故，即《八大人覺》中，少欲為初，等至為後，攝此六法，以為功德，前六、後二唯知戒、慧，更應勘《瑜伽．聲聞地》、《涅槃經》及《八大人覺經》等以配《遺教》，具三學者，以經為實，教順理故，能生信心，信心即是真實相也。

The sutra says, "possessing precepts and possessing virtue," which clarifies practice. First, correlating with the sutra text; second, explaining according to the difficulties. Here, the three trainings have four traces of phenomena: non-attachment and non-anger are the traces of the training in precepts; right mindfulness is the trace of the training in concentration; right concentration is the trace of the training in wisdom. Because of confronting the three faculties, what is taught in the three baskets each has differences, so only the three trainings are spoken of. Furthermore, precepts are the cause for escaping evil destinies, concentration is the cause for escaping the desire realm, and wisdom is the cause for escaping the three realms. Furthermore, śrāvakas mostly train in precepts, pratyekabuddhas mostly practice concentration, and bodhisattvas mostly train in wisdom. Furthermore, precepts can depart from evil causes, concentration can cultivate good causes, and wisdom can benefit sentient beings' causes. Furthermore, precepts obtain an excellent self-nature, concentration can depart from evil, and wisdom can gather good causes. Because of such various distinct meanings, the three trainings are taught; one should consult the Mahāyānasaṃgraha, the Yogācārabhūmi, and so forth. "Virtue": virtues such as having few desires are the initial, up to samādhi and so on; this explains according to the difficulties. As in the Sutra of the Buddha's Bequeathed Teaching, upholding precepts has six aspects, which are the six limbs of yoga: first, upholding precepts; second, controlling the mind; third, knowing moderation; fourth, shame and remorse; fifth, patient endurance; sixth, an upright mind—all are subsumed under the training in precepts. Right concentration also has six, because they subsume the first six in the Sutra on the Eight Realizations of the Great Beings: first, having few desires; second, contentment; third, seclusion; fourth, diligence; fifth, non-forgetful mindfulness; sixth, right concentration. Right wisdom subsumes two: first, wisdom; second, non-proliferation. Upholding precepts and wisdom are easy, so they are not explained again; the characteristic of right concentration is subtle, so it is explained again. Because the word "virtue" speaks summarily, precisely in the Sutra on the Eight Realizations of the Great Beings, with having few desires as the first and meditative attainment as the last, it subsumes these six dharmas as "virtue"; the former six and latter two are known only as precepts and wisdom. One should further consult the Yogācārabhūmi's Śrāvakabhūmi, the Mahāparinirvāṇa-sūtra, the Sutra on the Eight Realizations of the Great Beings, and so forth, to correlate them with the Bequeathed Teaching. Those who possess the three trainings take the sutra as real, because the teaching conforms to the principle; hence they can generate faithful mind, and faithful mind is precisely the true notion.