起信論疏筆削記 17.27

17.27

論　五欲者，色聲香味觸等五境，此五能令眾生起欲心故，故前云：以有妄境界染法緣故，則熏習妄心，令其念著，造種種業，受於一切身心等苦。又《無常經》云：常求於欲境，不行於善事。於境生欲，故名為過。過即是染，知法性中本無此染也。尸者，具云尸羅，此云戒。戒謂防非止惡，即離五欲過也。論　瞋惱者，因他惱觸，生瞋恚故，亦可因惱生瞋，瞋故熱惱，熱惱即苦，知性本無此苦也。羼提，此云忍辱，忍彼辱境，即離瞋惱。論　懈怠等者，為執身心，遂成懈怠，今既性淨，不見身心，為誰懈怠？故云離也。毘離耶，此云精進，精謂精純一心無雜，進謂進趣勇猛不退，即離懈怠。論　常定，約顯體說；無亂，約離過說。禪者，具云禪那，此云靜慮，即慧之定，定即無亂。論　離無明等者，本覺明中本無不覺故。般若，此云智慧，智慧即是明，明即離無明也。即定之慧，故此與第五是自性定慧，本是一法，但約體用，義分異爾。然準《華嚴》說，十地菩薩如次行十波羅蜜行者，以彼是證真之後如實修行，此中六度是隨順修行，淺深有異。

The Śāstra states: "The five desires": the five sensory realms of forms, sounds, scents, tastes, and tangibles. These five can cause sentient beings to arouse desire, and therefore it was stated earlier: "Because there are the conditions of defiled phenomena of false sensory realms, they perfume the false mind, causing it to cling in thought, create various karmas, and undergo all manner of physical and mental suffering." Also, the Anityatā-sūtra says: "Constantly seeking after sense objects of desire, they do not practice wholesome deeds." Arousing desire toward sensory realms is called a fault. A fault is defilement; one knows that in the dharmatā this defilement originally does not exist. "Śī" in full is śīla, translated here as "precepts." Precepts mean guarding against wrongs and stopping evils, which is freedom from the faults of the five desires. The Śāstra states: "Anger and distress": this is because one gives rise to anger due to the vexing touch of others; or alternatively, one gives rise to anger due to vexation, and being angry, one burns with distress. Burning distress is suffering; one knows that the nature originally lacks this suffering. Kṣānti is translated here as "forbearance"; forbearing those humiliating conditions is freedom from anger and distress. The Śāstra states: "Indolence, etc.": because of clinging to body and mind, one ends up indolent. Now, since nature is pure and does not perceive body or mind, for whose sake could there be indolence? Hence it says "freedom." Vīrya is translated here as "vigor": "pure" means pure, single-minded, and unadulterated; "progress" means striving forward with courage without regressing, which is freedom from indolence. The Śāstra states: "Constantly concentrated" is stated in terms of revealing the essence; "without distraction" is stated in terms of freedom from faults. "Dhyāna" in full is dhyāna, translated here as "quiet contemplation," which is the concentration of wisdom; concentration is being without distraction. The Śāstra states: "Free from ignorance, etc.": because within the clarity of original enlightenment there is originally no non-enlightenment. Prajñā is translated here as "wisdom"; wisdom is clarity, and clarity is freedom from ignorance. It is the wisdom of concentration; hence this and the fifth [pāramitā] are intrinsic concentration and wisdom. Originally they are one phenomenon, but in terms of essence and function their meanings are distinguished. However, according to the Avataṃsaka-sūtra, the bodhisattvas of the ten grounds practice the ten pāramitās in sequence because they practice in accord with reality after realizing the true; the six perfections here are practice in accordance [with principle], so there is a difference of depth.