大乘義章 12.76

12.76

次廣辨釋。初念佛者，如《涅槃》說，念佛十種名稱功德，所謂如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。此十如後十號章中具廣分別。佛德無量，今據一門且論斯十。以此名稱生念義強，故偏念之。言念法者，依《大智論》，法有二種：一念教法，所謂三藏十二部經；二念義法，所謂無常無我涅槃三種法印。亦得分三：一念教法，謂三藏等；二念理法，所謂二諦一實諦等；三念行法，謂三學等起行之儀。言念僧者，念三乘眾及三乘人所成行德。言念戒者，就性分二：如龍樹說，一念有漏戒、二念無漏戒。問曰：直念無漏便足，何用念彼有漏戒乎？龍樹釋言「因有漏戒得無漏戒，故通念之。如人雖從賊中而來，還能破賊，王亦賞之。彼亦如是。」就行分三：一念律儀、二念攝善、三念攝生。隨義分八，如龍樹說：一清淨戒、二不缺、三不破戒、四不穿戒、五不雜戒、六自在戒、七不著戒、八智者所讚戒。清淨戒者，如論釋言「無諸瑕穢，名清淨戒。」此句通明五篇清淨。不缺戒者，除離初篇二篇重惡，名不缺戒。不破戒者，離後三篇，名不破戒。又論釋言「遠離身惡名不缺戒，遠離口過名不破戒。」不穿者，論言「善心向於涅槃，不令煩惱惡覺入中，名不穿戒。」不雜戒者，正為涅槃，不為世報，名不雜戒。自在戒者，論言「隨戒不隨外緣，不為愛結之所傷礙，名自在戒。」言不著戒者，論言「於戒不取戒相、不生愛著，名不著戒。」智所讚者，持戒清淨，常為賢聖之所稱讚，名為智者所讚戒也。言念施者，念行財、法、無畏施等。言念天者，依如《涅槃》，天有三種：一者生天，謂四天王乃至非想；二者淨天，所謂一切三乘賢聖；三第一義天，謂佛果德。是三種中，菩薩但念第一義天，以是究竟所求果故。依《大智論》，天有四種：一假號天，亦云名字天，如世人王名為天王亦云天子；二者生天，謂四天王乃至非想；三者淨天，謂諸賢聖；四生淨天，謂三界中受生聖人。是四種中，念彼生天及生淨天，以此未來上勝果故。問曰：佛弟子眾應念三寶，以何義故念彼生天？以此自己善業果故。問曰：生天是凡夫法，何故念之？有人不堪入涅槃故，念彼生天，起行趣求（此三門竟）。

Next is distinguishing and explaining in detail. First, regarding recollection of the Buddha, as explained in the *Nirvāṇa [Sūtra]*, one recollected the ten kinds of appellations and meritorious qualities of the Buddha, namely: Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttarapuruṣadamayasārathi, Śāstādevamanuṣyāṇām, Buddha, Bhagavat. These ten will be explained in full detail later in the chapter on the ten titles. The Buddha's qualities are immeasurable, but now based on one portal we discuss these ten for the time being. Because these appellations strongly give rise to recollection, they are specifically recollected. As for "recollection of the Dharma", according to the *Mahāprajñāpāramitopadeśa*, dharmas are of two kinds: first, recollection of the Dharma of teaching, namely the three baskets and the twelve divisions of scriptures; second, recollection of the Dharma of meaning, namely the three Dharma seals of impermanence, non-self, and nirvāṇa. They can also be divided into three: first, recollection of the Dharma of teaching, meaning the three baskets and so forth; second, recollection of the Dharma of principle, namely the two truths, the single real truth, and so forth; third, recollection of the Dharma of practice, meaning the rules for generating practice such as the three trainings. As for "recollection of the Saṅgha", one recollected the assemblies of the three vehicles and the qualities of practice accomplished by persons of the three vehicles. As for "recollection of the precepts", divided in terms of nature there are two, as Nāgārjuna explained: first, recollection of sāsrava precepts; second, recollection of anāsrava precepts. Question: Recollecting simply the anāsrava is sufficient; what need is there to recollect those sāsrava precepts? Nāgārjuna explained: "Because of sāsrava precepts one obtains anāsrava precepts, and so both are recollected. Just as when a person comes from among bandits, but can in turn defeat the bandits, the king also rewards him. It is just like that." Divided in terms of practice there are three: first, recollection of the restraint precepts; second, recollection of the precepts of gathering wholesome dharmas; third, recollection of the precepts of gathering sentient beings. Divided according to meaning there are eight, as Nāgārjuna explained: first, pure precepts; second, unbroken precepts; third, unbreached precepts; fourth, unperforated precepts; fifth, unadulterated precepts; sixth, sovereign precepts; seventh, unattached precepts; eighth, precepts praised by the wise. As for pure precepts, as explained in the treatise: "Free from all flaws and stains is called pure precepts." This phrase generally clarifies the purity regarding the five categories [of offenses]. As for unbroken precepts, removing and being free from the grave evils of the first and second categories is called unbroken precepts. As for unbreached precepts, being free from the remaining three categories is called unbreached precepts. Also, the treatise explains: "Being far removed from evil of the body is called unbroken precepts; being far removed from faults of speech is called unbreached precepts." As for unperforated, the treatise says: "When the wholesome mind is directed toward nirvāṇa and does not allow afflictions and unwholesome thoughts to enter within, this is called unperforated precepts." As for unadulterated precepts, practicing strictly for nirvāṇa and not for worldly retribution is called unadulterated precepts. As for sovereign precepts, the treatise says: "Accordant with the precepts and not accordant with external conditions, unharmed and unobstructed by the fetters of craving, this is called sovereign precepts." As for unattached precepts, the treatise says: "Regarding the precepts, not grasping at the marks of precepts and not giving rise to craving attachment is called unattached precepts." As for praised by the wise, keeping the precepts purely and always being praised by the worthy and noble ones is called precepts praised by the wise. As for "recollection of giving", one recollected the practice of giving material goods, the Dharma, fearlessness, and so forth. As for "recollection of devas", according to the *Nirvāṇa [Sūtra]*, devas are of three kinds: first, devas by birth, meaning from the Four Heavenly Kings up to [the Heaven of] Neither Conception Nor Non-Conception; second, pure devas, meaning all the worthy and noble ones of the three vehicles; third, devas of ultimate truth, meaning the fruit and qualities of the Buddha. Among these three kinds, bodhisattvas only recollect the devas of ultimate truth, because this is the ultimate fruit that is sought. According to the *Mahāprajñāpāramitopadeśa*, devas are of four kinds: first, nominal devas, also called devas by name, as when kings of the world are called "heavenly kings" or also "sons of heaven"; second, devas by birth, meaning from the Four Heavenly Kings up to [the Heaven of] Neither Conception Nor Non-Conception; third, pure devas, meaning the worthy and noble ones; fourth, devas born pure, meaning noble persons who take birth within the three realms. Among these four kinds, one recollected those devas by birth and devas born pure, because these are future, superior fruits. Question: The assembly of disciples of the Buddha should recollect the Three Jewels; on what basis do they recollect those devas by birth? Because these are the fruits of their own wholesome karma. Question: Taking birth as a deva is a dharma of ordinary persons; why recollect it? Because there are people who are unable to enter nirvāṇa, they recollect those devas by birth, generating practice to aspire toward them. (This concludes the third portal.)