佛遺教經論疏節要 1.182

1.182

論云「修行菩薩住堪忍地中，能忍種種諸苦惱故。」支解無瞋，身意淨也。勿出惡言，口業淨也。然此一唱經，若例《金剛論》，則十八住中第十三忍苦住，當信行地也。《起信》亦云「如二乘觀智、初發意菩薩等」，彼疏釋云「三賢菩薩與二乘同故」。本論云「復示摩訶衍方便道，與二乘共故」，則知此經化身所說，攝地前菩薩。《梵網》報身所演，攝地上聖人。故《華嚴疏》云「《梵網》即舍那坐千葉華，攝離垢地戒波羅蜜耳。」昔人以《遺教》是藏通菩薩同稟者，頗叶馬鳴奧義。若謂《梵網》是別圓菩薩自稟者，似違清涼深文矣。

The treatise says: "Because a practicing bodhisattva abiding in the stage of forbearance can endure various kinds of suffering and afflictions." Dismembered without anger means purity of body and mind. Not uttering harsh words means purity of vocal karma. However, if this teaching of the sūtra is compared to the Vajracchedikā-śāstra, it corresponds to the thirteenth abiding, "abiding in enduring suffering," among the eighteen abidings, belonging to the stage of practice through faith. The Qixin lun also says: "Such as the contemplative wisdom of the two vehicles, the newly resolved bodhisattvas, and so forth." Its commentary explains: "Because bodhisattvas of the three grades of worthies are the same as the two vehicles." The root treatise says: "Furthermore, showing the upāya-mārga of the Mahāyāna, because it is shared with the two vehicles." Thus we know that this sūtra was spoken by the Nirmāṇakāya, gathering bodhisattvas prior to the stages (bhūmis). The Brahmajāla-sūtra was expounded by the Sambhogakāya, gathering the noble ones on the stages. Therefore, the Huayan Commentary says: "The Brahmajāla is Vairocana seated on the thousand-petal flower, gathering the pāramitā of discipline of the Vimalā-bhūmi." When predecessors held that the Fo yijiao jing is equally received by the bodhisattvas of the Tripiṭaka and Shared Teachings, this was quite in accord with Aśvaghoṣa's profound meaning. But to claim that the Brahmajāla is received exclusively by bodhisattvas of the Distinct and Perfect Teachings would seem to contradict Qingliang's profound text.