---
title: "大方廣佛華嚴經疏 · 5"
description: "大方廣佛華嚴經疏是唐代高僧澄觀為八十卷本華嚴經所作的權威注疏。澄觀被尊為華嚴四祖之一，此疏成於中唐時期，旨在闡發華嚴奧義，系統詮釋經中法界緣起、四法界、十玄門等核心教理。全疏結構嚴謹，內容廣博，融合諸宗思想，深入闡釋一真法界與事事無礙的圓融境界。此疏被譽為華嚴宗最重要的注疏之一，對中國佛教哲學體系建構影響深遠，是研習華嚴經論的必讀典籍，在漢傳佛教中具有崇高地位。"
url: "https://rushiwowen.co/en/r/cmcywa4f504iwlb04gk5ufomf"
---

## 大方廣佛華嚴經疏卷第三十五

> Commentary on the Avatamsaka Sutra, Scroll 35

唐清涼山大華嚴寺沙門澄觀撰

> Commentary by Chengguan, Monk of Great Huayan Monastery, Mount Qingliang, Tang Dynasty

第三攝報果利益勝中分二：先明在家果、後「是菩薩若欲」下出家果。前中復二：初上勝身顯其報勝、後「能以大施」下明上勝果顯其行勝。今初。閻浮王者，即鐵輪王。然《瓔珞》、《仁王》地前四位已配四輪，今在初地方作鐵輪，正明皆寄，不可定執。常護正法應是行勝，如何論主將屬身勝？護法有二：一護國正法，則賞罰以宜；二護佛正法，護教理等興建擯斥。論依初義。二上勝果者，依前王報起於勝行，是身之果。於中二：初行、後願。前中亦二：一大悲利他，謂若施若攝。二「如是一切」下不失自利。正作利他業時，即不離念佛等故。謂利他事中迴向菩提故，成大恭敬事不生分別故。除諸妄想，順理合體，故云不離。所念有十一，論分為四：一初三是上念三寶，在己上故、不離三輪故。次一是同法念。次三功德念：一自身他身菩薩行、二度行自體、三諸地轉勝故。後四求義念佛，以力等是真實究竟義故、己所求故。二「復作」下明願有十一句，前七自德、後四攝化。前中，此云殊勝，論經名大，餘名並同。首唯是總，謂大菩提位尊高故。妙等唯別。勝大亦總亦別故。首有二種：一勝首，光明功德故；二殊勝首，獨無二故。勝亦二種：一妙，智自在勝故；二微妙，離一切煩惱自在勝故。殊勝亦二：一上，無與等故；二無上，無能過故。後四中，初一約教，謂導者於阿含中分別法義正說故；餘三顯證，將者令他得證義，滅諸煩惱故。此約斷德。後二約智，前因、後果。師者教令入正道故。後句以大菩提而教化故。

> The third section, "The Superior Rewards of the Fruit," is divided into two parts: first, it clarifies the rewards of the lay practitioner; second, from "If this Bodhisattva wishes" onward, it covers the rewards of the renunciant. The former is further divided into two: first, the superior embodiment that manifests the superiority of the reward; second, from "Through great giving" onward, it clarifies the superior fruits that manifest the superiority of practice. Now, for the first part. The "King of Jambudvīpa" refers to the Iron Wheel-turning King. Although the \*Garland Sutra\* and \*Benevolent Kings Sutra\* assign the four ranks prior to the ground of awakening to the four wheels, here the first ground is associated with the Iron Wheel—this is purely a metaphorical association and should not be taken literally. "Always safeguarding the true Dharma" should be a matter of superior practice, so why does the treatise master classify it under superior embodiment? There are two types of Dharma-protection: first, protecting the secular law of the land, which involves appropriate rewards and punishments; second, protecting the Buddha's Dharma, which involves promoting the teachings and principles while rejecting and expelling errors. The treatise follows the first interpretation. Second, the "superior fruitions" refer to superior practices arising from the kingly reward—these are the fruits of the embodiment. Within this, there are two parts: first, practice; second, aspiration. The former also has two aspects: first, great compassion benefiting others, encompassing giving and gathering; second, from "In this way, all" onward, not losing self-benefit. When one is actively performing acts that benefit others, one simultaneously does not depart from mindfulness of the Buddha and so forth. This is because, within acts of benefiting others, one dedicates the merit toward enlightenment, and because one performs great reverence without generating discrimination. By eliminating all deluded thoughts and aligning with principle and reality, it is called "not departing." The objects of mindfulness number eleven, which the treatise divides into four groups: first, the initial three are superior mindfulness of the Three Jewels—they are above oneself and inseparable from the three spheres. Next, one is mindfulness of fellow practitioners. Next, three are mindfulness of virtuous qualities: self and others' Bodhisattva practices, the substance of the crossing-over practices, and the progressive superiority of the grounds. Finally, four are mindfulness of the Buddha in seeking ultimate meaning, because power and so forth are the true and final meaning, and because these are what one seeks. Second, from "Further, he makes" onward, the aspirations number eleven sentences: the first seven concern personal virtues, the latter four concern transforming others. In the former, the text says "excellent," while the treatise version says "great," and the rest are identical. The "foremost" is simply general—referring to the supreme and noble status of great enlightenment. "Wondrous" and so forth are specific distinctions, while "excellent and great" is both general and specific. "Foremost" has two types: first, supreme foremost, due to the virtues of radiant light; second, uniquely foremost, being singular and without a second. "Excellent" also has two types: first, wondrous, due to mastery of wisdom; second, subtle, due to being free from all afflictions with sovereign ease. "Supreme excellence" also has two: first, superior, having nothing equal to it; second, unsurpassed, nothing can exceed it. In the latter four, the first concerns teaching—the "guide" analyzes and correctly explains the meaning of the teachings in the Āgamas. The remaining three concern direct realization: the "leader" enables others to realize the meaning and extinguish all afflictions—this pertains to the virtue of cessation. The last two concern wisdom: the former as cause, the latter as fruit. The "teacher" guides others into the correct path, and the final sentence concerns teaching through great enlightenment.

第二出家果中二：初捨俗出家；後「既出家」下修行剋證禪定勝業，有二：一者三昧勝，即勝定體；二三昧所作勝，謂因三昧得見佛等。有十一句，明其二利，分為三對。初六句橫論二利。初二自利：一見百佛者，十方各十他受用身。《瑜伽．住品》能於種種國土見百如來。寄位顯百，理實如前見多佛也。二知神力，論意取神力所加說法菩薩，於上二處修習智慧。次四利他：初一有信機者，動剎現通；次三有悟機者，往剎光照正授以法。次有二句竪論二利：一自攝勝生。《瑜伽》云「若欲留命能住百劫。」二三明窮照，示物善惡。後三句一對明二利速疾：一為增長自智，思惟種種法門。二分身速疾，作多利益故。第四願智果，正願久積，以智內證故。其自在示現難可窮究，則顯上來百數彰地、階差非定爾也。今行合法界，是圓融實德，故云過此。論後結云略說諸地各有因體果相者，以此地中相及得果類後九地也。因即是相，體即是得，果名不殊。應知此三通於下九，所以於此結者，顯上廣說不出此故。

> In the second fruition of leaving home, there are two parts: first, renouncing the secular life to become a monk; second, after that, the practices and realizations of meditative achievements. This second part has two aspects: first, excellence in meditative absorption, which is the essence of superior concentration; second, excellence in what meditative absorption accomplishes, meaning that through such absorption one can see the Buddhas and so on. There are eleven statements clarifying the two kinds of benefit, divided into three pairs. The first six statements discuss the two benefits horizontally. The first two concern self-benefit: first, seeing a hundred Buddhas, meaning the enjoyment bodies of others in each of the ten directions. According to the \*Yogācārabhūmi\*'s chapter on stages, one can see a hundred Tathāgatas in various lands. The numerical "hundred" is used to indicate the level, but in reality, one sees countless Buddhas, as explained earlier. Second, knowing spiritual powers, which according to the treatise refers to bodhisattvas empowered by spiritual powers who teach the Dharma, cultivating wisdom in the two realms mentioned above. The next four concern benefiting others: the first describes those with potential for faith—shaking realms and displaying miracles; the next three describe those with potential for awakening—going to realms, radiating light, and directly teaching the Dharma. Next, two statements discuss the two benefits vertically: first, self-directed superior rebirth. The \*Yogācārabhūmi\* states, "If one wishes to prolong life, one can remain for a hundred kalpas." Second, the three insights illuminate completely, showing beings the distinctions between good and evil. The final three statements form a pair clarifying the swiftness of the two benefits: first, for the growth of one's own wisdom, contemplating various Dharma approaches; second, swift emanations, performing many beneficial deeds. As for the fruition of the fourth vow-wisdom, because the original vow has been long cultivated, wisdom internally realizes it. The manifestations of freedom are difficult to fathom, demonstrating that the earlier numerical stages—like the hundred—are merely conventional indications of levels, not fixed realities. Now, as practice merges with the Dharma realm, this is the true virtue of perfect interpenetration, hence the statement "beyond this." The treatise concludes: "In brief, each ground has its causal aspect, essence, and fruition," indicating that the characteristics, attainments, and fruition of this ground are similar to those of the nine subsequent grounds. The cause is the characteristic, the essence is the attainment, and the fruition is the same name. It should be understood that these three apply to the nine lower grounds as well. This is summarized here to show that all the extensive explanations above are encompassed within this framework.

第二應頌。四十六偈半分為二別：初正頌前、後二結說。前中分四：初十一偈頌初住分，於中四：初一頌半依何身、次四頌半為何義、次二頌以何因、後三頌有何相。第二五偈頌釋名分，初二偈半頌喜相，餘頌喜因。於中，先半偈頌念當得、後二頌念現得。第三有六頌頌安住地分，初五句頌信心成就、次七句頌修行成就、後三偈頌迴向成就。第四恒起下二十二偈半頌校量勝分，於中三：初六頌半頌願校量、次六頌行校量、後十頌果校量。於中，初二調柔果、次二發趣果、次五頌半攝報果、後半偈頌願智果。結說可知。初地竟從此已下入第三十五經。

> The second set of verses, forty-six and a half stanzas, is divided into two parts: first, the main verses, and second, the concluding explanation. The main part is further divided into four sections. The first section, eleven stanzas, explains the initial stage of abiding. Within this, there are four subsections: the first stanza and a half addresses the basis of the body, the next four and a half stanzas address the purpose, the next two stanzas address the cause, and the last three stanzas address the characteristics. The second section, five stanzas, explains the meaning of the name. The first two and a half stanzas explain the aspect of joy, and the remaining stanzas explain the cause of joy. Within this, the first half stanza explains the recollection of what is to be attained, and the next two stanzas explain the recollection of what is presently attained. The third section, six stanzas, explains the stage of dwelling steadily. The first five lines explain the accomplishment of faith, the next seven lines explain the accomplishment of practice, and the last three stanzas explain the accomplishment of dedication. The fourth section, twenty-two and a half stanzas, explains the comparison of superior qualities. Within this, there are three subsections: the first six and a half stanzas explain the comparison of vows, the next six stanzas explain the comparison of practice, and the last ten stanzas explain the comparison of results. Within the results, the first two stanzas explain the softened fruit, the next two stanzas explain the progressive fruit, the next five and a half stanzas explain the karmic reward fruit, and the last half stanza explains the wisdom fruit. The concluding explanation is as previously noted. This concludes the first stage.<note>From this point onward, enter the thirty-fifth sutra.</note>

第二離垢地。所以來者，論云「如是已證正位，依出世間道因清淨戒，說第二菩薩離垢地。」言正位者，即初地見道是出世間，依此修於三學，戒最在初，故先來也。前地雖證真有戒，未能無誤。又以十度明義，前施此戒，故次明之。下之八地，依十度次以辨來意，準此可知。言離垢者，慈氏云：「由極遠離犯戒垢故。」謂性戒成就，非如初地思擇護戒。《唯識》亦云「具淨尸羅，遠離微細毀犯煩惱垢故。」《十住毘婆沙》雖云「行十善道，離諸垢故。」亦不異戒，《瑜伽》亦名「增上戒住」故。此地中斷邪行障，證最勝真如，皆約戒明。言邪行障者，謂所知障中俱生一分，及彼所起誤犯三業，能障二地，由斯二地說斷二愚及彼麁重。一微細誤犯愚，即上俱生一分，此能起業。二種種業趣愚，即彼所起誤犯三業。言最勝者，謂此真如具無邊德，於一切法最為勝故。此亦由翻破戒之失為無邊德，是以成於戒行，得於最勝無等菩提之果，並寄於戒，顯地相別。雖經論文異，大旨不殊。

> Second Ground: The Ground of Freedom from Defilement. Why does this ground come next? As the commentary states: "Having already realized the correct position, relying on the supramundane path and the cause of pure precepts, the second Bodhisattva ground of freedom from defilement is explained." The "correct position" refers to the first ground's vision of truth, which is supramundane. Based on this, one cultivates the three trainings, and precepts come first among them, so this ground follows. Although the previous ground already realized true suchness and maintained precepts, it was not yet without faults. Also, since the ten perfections clarify the meaning, with giving in the previous ground and precepts here, this is explained next. For the remaining eight grounds, the sequence of the ten perfections determines their order, as can be understood accordingly. "Freedom from defilement" is explained by Maitreya: "Because one has utterly transcended the defilement of violating precepts." This means one's moral nature is accomplished naturally, not like the first ground where one must deliberate and guard the precepts. The \*Consciousness-Only\* treatise also states: "One possesses pure precepts, having transcended the defilement of subtle transgressions and afflictions." Although the \*Ten Stages\* commentary says "practicing the ten wholesome deeds, free from all defilements," this is not different from precepts. The \*Yogācārabhūmi\* also calls this the "ground of superior precepts." On this ground, one cuts off the obstacle of wrong conduct and realizes the supreme suchness, both explained in terms of precepts. The "obstacle of wrong conduct" refers to the innate portion of the obstacle to knowledge, along with the mistaken actions of body, speech, and mind it produces, which obstruct the second ground. Thus, on this ground, two ignorances and their coarse weight are eradicated: first, the ignorance of subtle transgressions, which is the innate portion mentioned above that gives rise to such actions; second, the ignorance of various karmic paths, which corresponds to the mistaken threefold actions produced. "Supreme" means that this suchness possesses infinite virtues and is supreme among all phenomena. This also comes from reversing the fault of breaking precepts into boundless virtues. Thus, by perfecting moral conduct, one attains the supreme, unsurpassed fruit of enlightenment. All this is expressed through precepts to distinguish the characteristics of this ground. Although the scriptures and commentaries differ in wording, the overall meaning is the same.

次正釋文。文分三分：初讚請分、二正說分、三重頌分。今初，五頌分二：初三慶聞初地、後二請說二地。今初、前二經家敘其三業慶喜、後一發言申讚。然此慶聞亦屬前地，以領前請後故，皆判屬後。後二中亦初序、後請。

> Now I will explain the main text. It is divided into three parts: first, the section of praise and request; second, the section of the main teaching; third, the section of verses summarizing the teaching. In the first section, there are five verses divided into two parts: the first three verses express joy at hearing about the First Ground, and the last two verses request the teaching on the Second Ground. Among the first three verses, the first two are the narrator's account, describing the Three Acts of body, speech, and mind, all expressing joyful reverence. The last verse is the speaker's verbal praise. It should be noted that this expression of joy upon hearing the teaching is also related to the First Ground, since it follows the previous teaching and precedes the next request. Therefore, all of it is classified as belonging to the latter part \[the verses after the First Ground teaching\]. Among the last two verses, the first part is also narrative, and the second part is the formal request.

第二正說分中，先明地相、後彰地果。前中分二：一發起淨，即是入心。二「佛子菩薩住離垢」下自體淨，即住地心。三聚無誤，地中正行，名自體淨。直心趣彼，名發起淨。今初發起中三：初結前標後、次「何等」下徵列十名、後「菩薩以此」下結行入位。今初。標云深心者，深契理事故，論經云直心。而下列中總句同名直心，明知深直義一名異。論云十種直心者，依清淨戒直心，性戒成就，隨所應作自然行故。謂發起淨中，順理事持是淨戒直心、則令自體淨中性戒成就。然性戒有二：一久積成性、二真如性中無破戒垢。今稱如持，使得性成，故云成就。二徵列中，列有十句，初總、餘別。總云直心者，瑜伽云「於一切師長尊重福田，不行虛誑意樂。」此約隨相別釋。今論主為順一乘緣起義故，分為總別。別皆成總，則令總中具於別義，故不別釋總句。別中，初四律儀、次三攝善、後二饒益。一者柔軟直心，共喜樂意持戒故。故《瑜伽》云「於同法菩薩忍辱柔和易可共住。」二堪能者，有自在力，性善持戒，煩惱魔事不能動轉，難持能持故，所以鵝珠草繫盡命無違。三守護根門不誤犯戒，如良慧馬性自調伏，以於諸行深見過故。四寂靜者，論云「調伏柔軟不生高心故」，則似不恃。前三所持是事寂靜，《瑜伽》云「於大涅槃深見勝利」者，斯即稱理寂靜。五純善者，謂純修妙善菩提分法，能忍諸惱，如真金故。六不雜者，論云「所得功德不生厭足，依清淨戒更求勝戒，樂寂靜故。」謂雖得前句妙善而不厭則不雜懈怠，樂於寂靜則不雜事亂，身心俱寂即是勝戒。七諸有勢力棄而不顧，不似難陀為欲持戒。八大悲為物，不斷有願為廣。九大智隨有而無染故，能作有情一切義利。第三結行入位。由上十心成於上品極圓滿故，入斯戒住。

> Now, in the second major section of the explanation, we first clarify the characteristics of the ground, and then reveal its fruits. In the former part, there are two divisions: first, the purity of initiation, which corresponds to the mind of entry. Second, beginning with “Good children, when a Bodhisattva dwells in freedom from defilement,” the purity of intrinsic nature, which corresponds to the mind of abiding in the ground. The three categories are without error; the proper practice within the ground is called the purity of intrinsic nature. A straightforward mind that moves toward that is called the purity of initiation. In the present part on initiation, there are three sections: first, a summary that concludes the previous and introduces the following; second, beginning with “What are the ten?” the enumeration of the ten names; third, beginning with “The Bodhisattva, through these,” the conclusion of practice and entry into the stage. In the present section, the summary says “mind that is profoundly true” because it deeply accords with both principle and phenomena. The treatise calls it the “straightforward mind.” In the following list, the general statement shares the same name as “straightforward mind,” clearly showing that “profound” and “straightforward” are one meaning with two names. The treatise says: “The ten types of straightforward mind rely on the precepts of pure conduct; with the nature of precepts accomplished, whatever should be done is done naturally.” This means that within the purity of initiation, according with both principle and phenomenal precepts constitutes the pure precepts of a straightforward mind, and this causes the nature-precepts within the purity of intrinsic nature to be accomplished. However, precepts by nature have two aspects: first, what has become nature through long accumulation; second, within the nature of suchness, there is no defilement of broken precepts. Now, by holding to them in accordance with suchness, one causes them to become accomplished by nature, hence it is called “accomplished.” In the second section on the enumeration, there are ten statements: the first is general, and the remaining are specific. The general statement says “straightforward mind.” The \*Yogācārabhūmi\* says: “Toward all teachers, elders, and fields of merit, one does not act with a mind of deceit.” This is an explanation according to specific characteristics. The present commentator, in order to accord with the meaning of the One Vehicle’s dependent origination, divides it into general and specific. The specific all accomplish the general, which causes the general to contain the meanings of the specific, and therefore the general statement is not separately explained. Within the specific statements, the first four concern precepts and discipline, the next three concern accumulating goodness, and the last two concern benefiting others. First, the “gentle straightforward mind”: it holds precepts with a mind of joy and delight. Therefore, the \*Yogācārabhūmi\* says: “Toward fellow Bodhisattvas, one is patient, gentle, and easy to live with.” Second, the “capable mind”: possessing autonomous power, skilled by nature in holding precepts, unshaken by afflictions or demonic obstacles—able to uphold what is difficult to uphold. Thus, like the goose-keeping elder who gave up his life for a pearl, or the monk who remained still even when tied to grass, one does not violate the precepts even at the cost of life. Third, “guarding the sense doors” so that one does not mistakenly transgress the precepts. Like a well-trained horse that is naturally tamed, one deeply sees the faults in all conditioned things. Fourth, “tranquility”: the treatise says, “Being tamed and gentle, one does not give rise to a lofty mind.” This resembles not relying on what came before. What was upheld in the previous three is factual tranquility. The \*Yogācārabhūmi\* says, “Deeply seeing the benefit of great nirvāṇa”—this is tranquility that accords with principle. Fifth, “purely good”: one purely cultivates the excellent factors of enlightenment and can endure all afflictions, like genuine gold. Sixth, “unmixed”: the treatise says, “One is not satiated with the merits already attained; relying on pure precepts, one seeks even superior precepts, delighting in tranquility.” This means that although one has attained the excellent goodness of the previous statement, not being satiated means not being mixed with laziness. Delighting in tranquility means not being mixed with the chaos of activity. When body and mind are both tranquil, that is the supreme precept. Seventh, “not regarding any conditioned powers or strengths as worth pursuing”—unlike Nanda, who upheld precepts for the sake of desire. Eighth, “great compassion for living beings”: not severing the vow to remain in the cycle of birth and death—this is the aspect of breadth. Ninth, “great wisdom”: accompanying conditioned existence without being defiled by it, thus able to accomplish all beneficial aims for sentient beings. Third, the conclusion of practice and entry into the stage: through the above ten minds, one accomplishes the supreme and utterly perfect state, and thus enters this abode of precepts.

第二自體淨中明三聚淨戒，即分為三：初律儀淨，論云離淨，謂離殺等故，此約隨戒。亦名正受淨，此約初受。二攝善法戒。三攝眾生戒。此三聚戒攝前三位，初攝治地住；次攝饒益行，思彼眾生墮惡等故；後攝不壞迴向，謂有智願等，於法寶等皆不壞故。律儀通於止作，攝善唯約善行。前二通於自利，後一唯約益物。又初律儀中雖有善行，而施忍等不行非過，故攝善中無所不行。若爾，今經前二同離殺等，二相寧分？古釋有二義：一同體義分，約離過義邊說為律儀，順理能益判為攝善。二者隱顯相成，律儀中有止作，因離果離是其止行，對治離者是其作行，舉作助止說為律儀。攝善戒中亦有止作，以止助作說為攝善。今更一釋，此中唯約自修正行，下攝善中亦令他修，則攝二利之善及悲智之善。又此唯己分之善，下攝善中上修佛善，豈得同耶？今初律儀，分三：初標所依，謂離垢地，戒增上故、二「性自已」下正顯戒相、三「佛子至如是」下結成增上。二中有十善業道，即為十段。今初，離殺分二：初總明、後「不畜」下別顯。今初，性自遠離。文屬殺生，義該下九，謂自性成就十善業道，即自性戒。然離有三種：一要期離，謂諸凡夫；二方便離，所謂二乘；三自體離，謂諸菩薩，契窮實性自體無染。然諸菩薩同修自體，而復有四：一離現行，所謂地前；二除種子，即是初地；三除誤犯、四顯性淨，此二當於此地。然性淨難彰，寄除殺等以顯彼淨，此通餘教。若依此經，地體懸絕寄顯地勝，豈可地前位位皆深，今居地上方行十善？二別顯中，有三種離：一因離，謂離殺因緣。二「於一切」下對治離，謂離殺法。三「是菩薩」下果行離，即離殺業。今初因離，復有二種：一離受畜因，謂不畜刀杖。此雖是緣，從通名因，略舉此二，餘呪藥等皆是此因。二「不懷」下明離起因，此正是因，因即三毒。不懷怨恨明離瞋因，殺父害母亦不加報。次「有漸」下明離貪因。貪有二種：一為貪財利，故造諸惡業，乃至沒命心無恥悔；今有慚愧故能離之。二為貪眾生，捕養籠繫令生苦惱；今有愍傷之仁，恕己為喻，便能離之。然起殺之癡必是邪見，邪見難遣，非對治不離，是故論主就對治中明離於癡，此略不說。二對治離中亦有二種：一生利益心，是與眾生世出世間二種樂因；二生慈念心，謂念眾生得人天涅槃之果。既於如是因果不顛倒求，則離愚癡心起於殺因殺生祭祠等。此中慈益，約能對治即名為離，不同前後殺因殺果而為所離。若爾，前有仁恕故離起貪因，仁恕之心豈非能治？前約本有仁等不起貪等，非是發起仁恕之心；今約於物發生慈益之心以為能治，故不同也。三果行離者，攬因成殺名業為果，今不正殺故名果離。於中亦二：一微細，謂心念害；二麁重，謂身行害。今經以細況麁，麁中成殺有五因緣：一身，謂於他故。他是所殺之體，故名為身。此揀自身。二事，謂眾生故，此揀非情。三想，謂起眾生想，揀作瓦木等想。四行，謂故以重意。重意是思，故名為行，此揀錯誤。五體，謂身行加害斷命落究竟，正是殺業，故名為體，則揀前四以為方便。然《雜集》、《瑜伽》緣皆有五，而合初二為事，復加煩惱。今以煩惱是前起因，故不重明。又境想輕重等，非此全要，故略不明。

> \*\*Second: The Purity of the Essence Itself\*\* reveals the Three Pure Precepts, which fall into three categories: First, the Pure Precept of Proper Conduct, called in the Treatise "the Purity of Renunciation," because it involves refraining from killing and so forth — this is understood in terms of following the precepts. It is also called "the Purity of Right Acceptance," referring to the initial taking of the precepts. Second, the Precept of Accumulating Good Practices. Third, the Precept of Guiding Living Beings. These Three Pure Precepts encompass the previous three stages: the first covers the stage of "Regulating the Mind"; the second covers the stage of "Benefiting Others through Practice," reflecting on how living beings fall into suffering and so on; the third covers the stage of "Unbreakable Dedication," meaning that with wisdom and aspiration, one's commitment to the Dharma jewel and other treasures remains unshakable. Proper Conduct pertains to both refraining from wrongdoing and actively doing good; Accumulating Good Practices is concerned only with virtuous actions. The first two serve one's own benefit, while the third focuses on benefiting others. Now, within Proper Conduct, although there are virtuous actions, not practicing generosity, patience, and so forth is not considered a fault; whereas in Accumulating Good Practices, nothing virtuous is left undone. If so, in this sutra the first two both involve refraining from killing and the like — how are they distinguished? Ancient commentaries offer two explanations: One: They share the same essence but differ in function. From the angle of avoiding faults, we call it Proper Conduct; from the angle of according with principle and fostering benefit, we call it Accumulating Good Practices. Two: They complement each other through what is hidden and what is revealed. Proper Conduct includes both refraining and acting: refraining from the causes and results of killing is the "refraining" aspect; actively counteracting the causes is the "acting" aspect. By highlighting the acting to support the refraining, we speak of Proper Conduct. Accumulating Good Practices also involves both refraining and acting, but there the refraining supports the acting, hence it is called Accumulating Good Practices. A further interpretation: Here, in Proper Conduct, the focus is solely on one's own cultivation of proper practice; in the following Accumulating Good Practices, it also includes guiding others to cultivate — thus encompassing both self-benefit and other-benefit, as well as compassion and wisdom. Moreover, this first section concerns only the good deeds within one's own scope; the later Accumulating Good Practices involves cultivating the Buddha's supreme goodness — how could they be the same? Now, the first section on Proper Conduct is divided into three parts: First, identifying what it is based on — namely, the Ground of Freedom from Defilement, where ethical discipline is foremost. Second, beginning with "By nature," it directly reveals the characteristics of the precepts. Third, from "Good children" through "in this way," it concludes by affirming the supremacy of these precepts. Within the second part, there are ten wholesome deeds, presented in ten segments. Beginning now with the first, "refraining from killing," there are two parts: First, a general statement. Second, beginning with "not keeping," a detailed exposition. The general statement: "By nature, one is far removed from killing." Though the wording refers to killing, the meaning extends to all nine other deeds — meaning that by one's own nature one accomplishes the ten wholesome deeds, which is the natural precept. Now, there are three kinds of "renunciation": 1. Renunciation by vow — characteristic of ordinary beings. 2. Renunciation through effort — characteristic of the Two Vehicles (listeners and solitary realizers). 3. Renunciation by essence — characteristic of bodhisattvas, who penetrate the ultimate nature and are intrinsically undefiled. Though all bodhisattvas cultivate this essential renunciation, it has four aspects: 1. Renunciation of manifest actions — before the first ground. 2. Elimination of seeds — on the first ground. 3. Elimination of accidental transgressions. 4. Revealing the inherent purity of one's nature — these last two occur on this current ground. Since the purity of one's nature is difficult to manifest directly, it is shown indirectly by removing killing and other faults — this accords with other teachings. According to this sutra, however, the ground itself is profoundly transcendent, and its excellence is revealed through such illustration. How could each stage before the ground be already so deep? One only practices the ten wholesome deeds upon reaching the ground. In the detailed exposition, there are three kinds of renunciation: 1. Renunciation of causes — departing from the causes of killing. 2. Beginning with "toward all," renunciation through counteraction — departing from the methods of killing. 3. Beginning with "this bodhisattva," renunciation of the fruition — departing from the act of killing itself. The first, renunciation of causes, has two aspects: - Renunciation of causes involving receiving and keeping — namely, not keeping weapons or blades. Though these are actually conditions, they are broadly called causes; these two are cited as examples, while mantras, poisons, and similar items are also included in this category. - Beginning with "not harboring," renunciation of initiating causes. This is the true cause, namely the three poisons: greed, hatred, and delusion. "Not harboring resentment" indicates renouncing the cause of hatred. Even if one's father or mother were killed, one would not retaliate. Next, beginning with "having a sense of shame," renunciation of the cause of greed. Greed has two types: 1. Greed for wealth and profit, which drives one to commit evil deeds, even to the point of losing one's life without shame or regret. Now, with a sense of shame and remorse, one can renounce this. 2. Greed for living beings — capturing, raising, caging, and tormenting them. Now, with compassion and benevolence, treating others as oneself, one can renounce this. As for the delusion that initiates killing, it is necessarily a wrong view. Wrong views are hard to dispel and cannot be removed without counteraction. Therefore, the Treatise author addresses the renunciation of delusion within the discussion of counteraction, though it is not explicitly mentioned here. In the second part, renunciation through counteraction, there are also two aspects: 1. Generating a mind of benefit — giving living beings the causes of happiness in both worldly and transcendent realms. 2. Generating a mind of compassion — wishing that living beings attain the fruits of human or celestial rebirth and nirvana. When one seeks such causes and results without inversion, one departs from the deluded mind that initiates killing — such as sacrificing animals in rituals. Here, compassion and benefit, insofar as they serve as counteragents, are called "renunciation." This differs from the previous discussion, where the causes and results of killing were the objects of renunciation. If so, earlier we said that benevolence and forbearance allow one to renounce the cause of greed — wouldn't those benevolent minds also be counteragents? There, the point was that because benevolence and the like are already present, greed and so forth do not arise; it was not about actively generating such minds. Here, the focus is on actively developing compassionate and beneficial thoughts toward beings as the counteragent — hence the difference. Third, renunciation of the fruition: assembling causes produces the act of killing, which is the result. Here, because one does not actually kill, it is called "renunciation of the fruition." This also has two levels: 1. Subtle — the thought of harming. 2. Coarse — the physical action of harming. The sutra uses the subtle to illustrate the coarse. In the coarse form, killing requires five factors: 1. Body — referring to "another." The other is the object being killed, hence called "body." This distinguishes from killing oneself. 2. Object — namely, a living being. This distinguishes from inanimate things. 3. Perception — forming the perception of a living being, as opposed to perceiving it as wood or stone. 4. Action — intentionally with grave intent. This gravity of intent is the volition and is called "action," distinguishing from accidents. 5. Completion — physically inflicting harm that ends life, which is the actual act of killing, called "completion." This distinguishes the previous four as preparatory steps. While both the \*Compendium of Abhidharma\* and the \*Yogācārabhūmi\* list five factors, they combine the first two into "object" and add "affliction." Here, affliction has already been covered as the initiating cause, so it is not repeated. Furthermore, details such as the gravity of the object and perception are not essential here, so they are omitted.

第二離盜，亦初句總。非理損財、不與而取，故名為盜。別中亦三：一因離、二「於他」下對治離、三「若物」下果行離。因中，止謂少欲、足謂知足，自之所有尚生止足，故無盜因。然止足有二義：一內心止足，即離起因。若廉貞之士，渴死不飲盜泉。二此地具無盡財，故離受畜因。然殺中殺具畜則為因，婬盜妻財以不足為因。二對治離中，由發起慈心，恕己為喻，則於自資財尚捨而安彼，豈侵損他？然他有二：一他人、二他世，不盜則不損當來資生。三果行離中亦有麁細，不取草葉為細、餘資生為麁。而文通為五緣：一者身，謂若物屬他，此揀於自，是他物體故名為身。二事，經闕此句，論經云他所用事。三想，謂起他物想。四行，謂翻終不盜心。五體，謂舉離本處。「乃至」下是以細況麁。殺婬於他正報成業，故以身心而分麁細；盜戒雖通依正，但約損財，故唯就外物以論麁細。又殺有多類，唯人成重，故就麁中方說具緣；盜易成犯，故總明具緣，若麁若細皆成盜體。

> The second precept concerns abstaining from stealing. The first clause is a general statement. Taking what is not given, or wrongly depriving others of their property, is called stealing. This is elaborated in three parts: first, the causes of abstaining; second, the remedy against stealing, beginning with "toward others"; and third, the actual practice of abstaining, beginning with "if objects." Regarding the causes: "contentment" means having few desires, and "satisfaction" means being content with what one has. When one is content and satisfied even with one's own possessions, there is no cause for stealing. Contentment and satisfaction have two aspects: first, inner mental contentment, which prevents the arising of the urge to steal. A person of integrity would rather die of thirst than drink from a spring called "Thief Spring." Second, this stage of practice brings boundless wealth, thus removing the cause of hoarding. In the case of killing, possessing weapons is the cause; in the case of stealing, lack of contentment regarding wealth is the cause. Regarding the remedy: by cultivating loving-kindness and using oneself as an example—if one would gladly give away one's own belongings for others' benefit, how could one possibly take what belongs to others? Here "others" has two meanings: other people, and one's future life. Not stealing ensures one does not destroy the means of livelihood in a future existence. Regarding the actual practice, there are both coarse and subtle levels: not taking even a blade of grass is the subtle level, while refraining from taking other means of livelihood is the coarse level. The text outlines five conditions for an act to constitute stealing: first, the object—it must belong to another person, distinguishing it from one's own; this is called the "body" of the act. Second, the matter—this clause is omitted in the sutra text but the treatise states it as "things used by another." Third, the perception—one must recognize it as belonging to another. Fourth, the action—the resolve never to steal. Fifth, the completion—physically moving the object from its original place. The phrase "even down to" indicates comparing the subtle with the coarse. In killing and sexual misconduct, the act is completed against another's person, so the distinction between coarse and subtle is made in terms of body and mind. Although stealing can likewise involve persons or property, it is fundamentally about depriving others of possessions, so the coarse/subtle distinction is made solely regarding external objects. Furthermore, killing takes many forms, but only killing a human constitutes a grave offense, so the full conditions are explained for the coarse form alone. Stealing, however, easily becomes a violation, so the conditions are explained comprehensively—both coarse and subtle forms constitute the act of stealing.

第三離邪婬。乖禮曰邪，染愛曰婬。別中亦三：一因離，謂自妻知足。此亦二意：一內心知足，離於起因；二自足妻色，離受畜因。故晉譯、論經皆云自足妻色。足妻乃由寄報輪王，相同世間故得示有。知足約心，亦不妨梵行。二對治離，謂不求他妻，現在梵行淨故。不求未來妻色，他人之妻蓋不在言。三「於他妻」下明果行離，亦有麁細，細約起心、麁約從事。而文分二：初舉邪境、後「尚不」下以細況麁。初中，邪境有三：一不正、二非時、三非處。非處一種，在後況中。初不正中，他守護女此為總句。護有二種：一不共護，謂他妻妾，唯夫護故。二者共護，謂親族媒定，親謂父母、族即宗族，謂二親亡歿六親所護，夫亡子等所護，媒定謂已受禮聘。二非時者，即為法所護。然法有二：一王法、二佛法。佛法謂修梵行時，此復有二：一分，謂八戒；二全，謂具足等。然此非時，準《智論》十五及諸論中廣有其相，今之所列意在不起染心，故於自妻不委其事。二以細況麁中，有二重況：一以染心況於正道從事、二以染心及正道以況非道。非道即前非處，亦應以人況於餘類，以後後麁鄙於前前故。以其婬境無想疑，故論主於此不約具緣。經文不言作他女想，約邪婬說，亦有想疑，為顯此中自妻正境亦定無犯，故不說也。

> Third, abandoning sexual misconduct. Going against propriety is called "wrong," and indulging in lustful attachment is called "licentiousness." This has three aspects: First, restraint through contentment—being satisfied with one's own spouse. This carries two meanings: one, inner contentment that avoids the root cause of desire; two, being satisfied with one's own spouse's appearance, avoiding the cause of possessiveness. Hence both the Jin translation and the Treatise on the Great Perfection of Wisdom say "being content with one's own spouse." Having a spouse comes from karmic rewards similar to a wheel-turning king's, appearing in the world for conventional reasons. Contentment concerns the mind and does not hinder pure conduct. Second, restraint through counteraction—not seeking another's spouse. This keeps current conduct pure. Not seeking a future spouse's appearance is, of course, beyond discussion regarding others' wives. Third, the passage beginning with "toward others' wives" describes restraint through action and results. This has both subtle and coarse levels—the subtle concerns the arising of intention, the coarse concerns actual deeds. The text divides into two parts: first, listing the improper targets, then, beginning with "moreover, not even," using the subtle to illustrate the coarse. Regarding improper targets, there are three types: first, improper persons; second, improper times; third, improper places. The improper places category appears later in the comparative discussion. For improper persons—"women protected by others" is the general statement. Protection has two types: first, exclusive protection, meaning another's wife or concubine, guarded solely by the husband; second, shared protection, meaning those guarded by relatives, clan, or through betrothal. Relatives means parents; clan means the extended family—meaning that after both parents pass away, the six types of relatives guard her, and after the husband dies, the children guard her. Betrothal means gifts have already been exchanged in marriage. Improper times refer to times protected by law. There are two types of law: one, secular law; two, Buddhist law. Buddhist law refers to times of cultivating pure conduct, which has two levels: partial, meaning the eight precepts; and complete, meaning full ordination and so forth. These improper times, according to the Great Treatise on the Perfection of Wisdom, chapter fifteen, and various treatises, are described broadly. The listing here aims at preventing the arising of lustful thoughts, so it does not detail the matter of one's own spouse. In the second part, comparing the subtle to the coarse, there are two levels of comparison: first, comparing a lustful mind to the actual act within proper relations; second, comparing both the lustful mind and the proper act to improper conduct. Improper conduct refers to the previously mentioned improper places. One could also compare humans to other species, since each successive level is more coarse than the previous. Regarding objects of lust, since there is no fixed conceptualization, the treatise author does not analyze conditional factors here. The scripture does not mention "imagining her as another's woman"—this applies to sexual misconduct, which does involve imagination and doubt. But this is omitted to make clear that one's own spouse is a proper context where no violation definitely occurs.

第四離妄語。違想背心，名之為妄。別中分二：初對治離、後「乃至」下果行離。今初對治，即是因離。不別明因，何者？有二義故。一無外事故，謂無刀杖妻財之外事，故無受畜因。二無異因故，謂但用誑他，思心即妄語因，無別貪等以為異因。異因即起因，故離彼誑心即成實語，實語即是誑心對治故。對治離即是因離，不同身三故。身三各具三離，口四唯二，意三唯一。文中言實語者，隨心想故，謂縱實不見，而心謂見而言見者，亦名實語。真語者，審善思量如事真故，謂由心思與事相似，稱此而言。若唯稱事而不稱心，亦名妄語，故加善思量。言時語者，論云「知時語，不起自身他身衰惱事故。」謂心事雖實，而迴改見時，或令自他而有衰惱。今菩薩朝見言朝、暮見言暮，故曰知時。晉經名隨，亦順時義。二果行離中，亦以細況麁，夢中是細，故犯是麁。此言覆藏之語者，論經云不起覆見、忍見。《婆沙》云「覆相妄語名為覆見，覆心妄語名為忍見。」謂實見事，心謂見，言不見，此謂覆己所見事相，此翻真語。若實不見，心生見想，誑言不見，於事雖實、於見有違，名為忍見，忍却己所見故，此翻實語。夢中眼見，但是智見。

> The fourth precept is abstaining from false speech. Going against what is true and contradicting the mind is called falsehood. This section has two parts: first, the practice of abandoning false speech as a direct remedy, and second, the practice of abandoning it in terms of its consequences, introduced by the phrase "and so on up to." The first, the remedial abandonment, is the abandonment of causes. Why is the cause not separately explained? There are two reasons. First, there are no external circumstances—such as weapons, staffs, wives, or wealth—involved in false speech, so there is no cause for receiving or keeping such things. Second, there is no separate cause—the mere thought of deceiving others is itself the cause of false speech, without any additional factor like greed or aversion. Since the cause arises from that single thought, abandoning the deceptive mind constitutes true speech, and true speech is precisely the remedy for the deceptive mind. Thus, the remedial abandonment is the abandonment of the cause, differing from the three bodily actions. The three bodily actions each have three kinds of abandonment, the four verbal actions have only two, and the three mental actions have only one. In the text, "true speech" means speaking in accordance with what the mind perceives. For instance, even if one has not actually seen something, if the mind believes it has seen it and one says so, this is also called true speech. "Sincere speech" means carefully and skillfully reflecting so that one’s words match the reality of things. It refers to speaking in a way that corresponds to what the mind has considered and found to be similar to the facts. If one merely matches the facts without matching the mind, that is also false speech, hence the emphasis on careful reflection. "Timely speech" is explained in the treatise as "speaking at the right time, without causing harm or distress to oneself or others." Even if one’s words are factually and mentally true, if speaking them at a certain time could bring harm or distress to oneself or others, one should refrain. A bodhisattva, seeing in the morning, says it is morning; seeing in the evening, says it is evening—this is called knowing the right time. The Jin translation calls it "following," which also conveys the sense of adapting to the appropriate moment. In the second part, the abandonment of consequences, the subtle is used to illustrate the gross: dreams are subtle, while actual transgressions are gross. The phrase "hidden speech" is explained in the treatise as "not giving rise to concealed views or suppressed views." The \*Vibhāṣā\* says: "Concealing the appearance of what was seen is called a concealed view; concealing the mind’s perception is called a suppressed view." This means that if one actually sees something, the mind knows it was seen, but one says one did not see it—this is covering up the appearance of what one saw, and it contradicts sincere speech. If one did not actually see something, but a perception of seeing arises in the mind, and one falsely says one did not see it—though the words match the facts, they contradict the mind’s perception. This is called a suppressed view, because one suppresses what one’s mind perceived, and it contradicts true speech. In dreams, what is seen with the eyes is only a perception of the mind.

第五言不乖離，名離兩舌。兩舌事成，能令離間。別中亦二：初對治離、後「未破」下果行離。對治離者，即不破壞行，此唯約心。果行離者，通心及事，即是差別。今初。心者，謂傳說者必於心中憶持惡言，欲將破壞，方成離間，故文云無離間心，論經云無破壞心及為破彼故等。而論云二種，明心受。憶持者，謂詐現親朋，如野干詐親師子等。又狎密成疎曰離間，親舊成冤曰惱害。二果行離，差別有三，謂身、心、業各有二義。身壞二義者，謂已破未破是離間體，故名為身。二「不喜」下明心壞二義：一隨喜他、二自心樂。三「不作」下業壞二義，謂若細、若麁。細則實有惡言，麁則不實虛搆。正傳離間之言，故名為業。今菩薩並離，故皆云不。

第六言不麁鄙，名離惡口。別中分二：初果行離、後「常作」下對治離。前後諸業治望果行，非全次第，故先顯治，後能離果。今此歷別相對，先舉果行一時彰離、後說能治，次第翻前，文義便故先明果行。今果行中，先列所離、後明能離。今初，有十七語，句各一義，而其論意展轉相釋。於中有二：前四一重總顯惡言體用、後十三語重顯前四。今初四語次第相釋：初一總明語體。次云何獨害？以麁惡獷戾故。云何麁獷？苦他故。如何苦他？令他瞋恨故。此之四語，義一名異。後重顯中，初有四語總釋前四，於中初二明其語時，謂前四有對面不對面故；後二明前語體不出二類：一鄙惡，謂不遜故；二庸賤，常無教訓故。後九別釋上苦他令瞋，為損之相。於中復二：初二明說前麁鄙之言自違於戒。何以違戒？以能苦他，令他瞋故。云何苦他？不喜聞故。云何令瞋？聞不悅故。餘七語明自瞋忿心中發言，令他違戒，起瞋生苦。初瞋忿語是自瞋語體，下能令他瞋。他瞋有二無饒益事：一初五語翻喜生瞋，謂聞而不愛，如火燒心，憶時不樂，故生怨結。熱惱者，令心胸閉塞。二末後句違樂致苦，謂己有同意樂事自身失壞，令他失壞，失壞相知之樂故。後「如是」下明能離，可知。第二對治中，有十種語，翻前諸語而小不次。謂潤澤翻苦他令瞋二語，柔軟翻毒害麁獷，其現前不現前無別體故不翻。悅意語翻上瞋忿，謂和悅意中而發言故。樂聞喜悅翻不樂不悅，上說麁鄙故不悅樂，今說順人天故生悅樂。又「悅意」下三語展轉相釋，善入人心，翻如火燒、心熱惱、怨結。上以忿心發言，故如火燒等。今以言順涅槃故，令善入人心。風雅典則却翻上鄙惡庸賤，前則街巷陋音，今則言含經史故愛樂。悅樂翻不可愛樂，生三昧故。身心踊悅翻壞自身他身，生親善故。

> The Sixth Precept: Do not speak harshly — this is called refraining from abusive speech. Within this explanation, there are two parts: first, the practice of refraining from the harmful act itself; second, starting from the phrase "constantly," the practice of counteracting it. In the preceding and following sections, the treatment is directed toward the expected conduct of the result; it is not in a strict sequential order. Therefore, the countermeasure is first shown, and afterward the ability to transcend the result. In this detailed exposition, the two are contrasted: first, the harmful act itself is raised to show its transcendence all at once; then, the countermeasure is explained in order to reverse the previous pattern. Because the meaning and structure are convenient, the harmful act is explained first. Within the explanation of the harmful act itself, there is first a listing of what is to be abandoned, and then a clarification of what enables the abandonment. Now, at the very beginning, there are seventeen phrases, each sentence carrying its own meaning, yet the intent of the discourse is to explain them layer by layer, each illuminating the other. Within this, there are two parts: the first four phrases collectively describe the essence and function of abusive speech in one layer; the remaining thirteen phrases further elaborate on those four. For the initial four phrases, each sequentially explains the next: the first generally defines the essence of speech itself. The second asks, "Why is it harmful?" Because it is coarse, vicious, and rough. The third asks, "What makes it coarse and rough?" Because it causes suffering to others. The fourth asks, "How does it cause suffering?" By making others angry and resentful. These four phrases share the same meaning but differ in name. In the subsequent elaboration, the first four phrases collectively explain the previous four. Among them, the first two clarify the timing of the speech — namely, whether it is spoken face-to-face or behind one's back. The latter two clarify that the essence of the previous speech falls into only two categories: first, being vulgar and evil, meaning lacking respect; second, being base and lowly, constantly without proper instruction. The following nine phrases specifically explain the aforementioned "causing suffering to others and making them angry," which are the characteristics of harm. Within this, there are again two parts: The first two phrases explain that uttering such coarse and vile words oneself violates one's own precepts. Why does it violate the precepts? Because it causes suffering to others and makes them angry. How does it cause suffering? Because others do not wish to hear it. How does it make them angry? Because hearing it brings displeasure. The remaining seven phrases explain that when one speaks from a mind of anger and resentment, it causes others to violate their precepts, giving rise to anger and suffering. The initial phrase "angry and resentful speech" describes the essence of one's own angry speech; the following phrases explain how it makes others angry. When others become angry, there are two kinds of unbeneficial matters: First, the first five phrases describe how joy is overturned and anger arises — upon hearing the words, one feels no affection, the heart burns like fire, and remembering them brings no ease, thus giving rise to resentment and enmity. "Agitation" means the heart and mind become blocked and oppressed. Second, the final phrase describes how pleasure is turned into suffering — when one has joyful and agreeable matters, one's own self is broken, and others are also broken, thus destroying the joy of mutual understanding. Afterward, starting from the phrase "such as," the ability to transcend this is explained, which is self-evident. In the second part, the countermeasure involves ten kinds of speech, which reverse the previous harmful words though in slightly different order. That is: "moistening" reverses the two phrases about causing suffering and anger; "gentle" reverses "poisonous harm" and "coarse roughness" — since the face-to-face and behind-the-back aspects have no separate essence, they are not reversed. "Pleasant words" reverse the previous "angry and resentful" speech, meaning they are spoken with a harmonious and joyful mind. "Delightful to hear" and "joyful" reverse "not delightful" and "not joyful" — previously, coarse and vile words brought no delight or joy; now, words that accord with human and heavenly virtue give rise to delight and joy. Moreover, starting from "pleasant," these three phrases explain each other in turn: "skillfully entering the human heart" reverses "burning like fire," "heart's agitation," and "resentful enmity." Previously, because one spoke with an angry mind, it was like fire blazing; now, because words accord with Nirvana, they skillfully enter the human heart. "Elegant" and "principled" reverse the previous "vulgar and evil," "base and lowly" — the former were the vulgar sounds of streets and alleys; now, the words carry the refinement of classics and history, and thus are beloved. "Joyful" reverses "not lovable," giving rise to meditative concentration. "Body and mind leaping with joy" reverses "destroying oneself and others," giving rise to intimacy and goodwill.

第七言辭不正，故云綺語。其猶綺文，總離可知。別中亦二：先對治、後果行。前中八語，初一為總，故下結云戲笑尚恒思審，是以菩薩常樂。三思而後言，則無散亂矣。下七語別。時之一字亦總亦別，總者上言思審者，謂思合其時，語默得中也。云何為時？謂彼此無損、自他成益時，故論云「善知言說時，依彼此語故。」時語有幾？略說有三：一教化時語，謂見非善眾生勸發生信，令捨惡就善，即時字別義。次二教授時語，令其憶念實語者，不顛倒故。謂學承有本，轉相教誨。後二釋上云何不倒，以言含於義故、稱行法故。後三教誡時語，令其修行。《地持》教誡，差別有五：一制、二聽、三舉、四折伏、五令喜。今三句攝之：一謂有罪者制、無罪者聽，為順道理。二於制聽有缺，如法舉之，數數毀犯折伏與念，云巧調伏。三有實德者稱揚令喜，故云決定。又此一句總結上四，謂若制若聽、若舉若折皆須適時。二「是菩薩」下果行離中，亦以輕況重。

第八離貪。此下意三但有對治，以貪等是業有之本，更無所依，故非果行；以非果故，不可對之更立異因，故但有其一。今初離貪，謂離求欲心。別中有三：一事、二體、三差別。於他財物，是事他所攝故，此揀於己。他攝有二：一己現攝用、二己雖不在作攝護想。二他所資用是體，謂所貪物體。然用含二義：一所用事，謂金等；二資用事，謂飲食等。三「不生貪」下明差別，正顯能治。一始欲名求，即他物想。二希得屬己為願，即是樂欲。三終起奪想為貪，此即方便及究竟。并前他物即是五緣。故意三中要具五緣。若闕究竟但名煩惱，今皆性離，故以不不之。

第九離於忿怒含毒，故名離瞋。別中有三：一別顯能治、二「永捨」下總顯所治、三「常思」下類通治益。今初，為六種眾生起六種治，論攝為五：一於冤生慈，治於冤者，欲加苦故。二於惡行者生利益心，治當危苦故。三於貧及苦生哀愍歡喜二心，以此二心有通有別。通則可知，故論合此；別則貧窮者愍之，憂苦者令其喜樂。四於樂眾生生和潤心，論名利潤，治彼染著無利潤故。五於發菩提心人起攝受心，攝令成故。二總離障中亦有六障，通障前六，非一一別對，故云總也。於此六中，攝為三對：初二己對他，用辨冤親，生怨故瞋、敗親故恨，怨則未生已生令其生長、親則未生已生令不生長。次二唯約於己善不善法以明生長。障善名怨、增惡名害，皆有已生未生。後二唯就於他愛不愛事明其生長，忌勝名熱，謂見他愛事，苦他名惱，謂見他不愛事，皆有已生未生等。《瑜伽》云「瞋恚方便究竟者，謂於損害事期心決定，正能成業。」今並不行，故上云永離。三類通治益者，謂前所說者亦常思慈祐。

第十離於乖理推求，不言性離者，蓋文略耳。別中治七種邪見：一住正道者，治異乘見，小乘對大非正道故。二不行占卜，治虛妄分別見，即是邪見。夫吉凶悔吝由愛惡生，故云虛妄。三不取惡戒，治於戒取。四心見正直，治於見取。五無誑者，治覆藏見。六無諂，治詐現不實見。七「於佛」下治非清淨見。此所治七見，釋有二門：一約行、二約人。約行中，初一願邪，願小乘故。次三解邪，顛倒見故。然邪見惡戒唯是外邪，見取一種通於內邪，謂學大乘者執語成見故。次二行邪，藏非詐善故。後一信邪，信世間故。又於三寶決不信故，故《瑜伽》「邪見方便究竟者，誹謗決定故。」二約人者，初四是邪梵行求眾生，於中初一同法小乘、後三外道、次二是欲求、後一有求。今性不求，名離邪見。

第三「佛子」下結成增上者，此有三義：一遍護十善，即不闕義；二常無間，即清淨義，誤犯之垢不起間故；三常無斷，即常護義。具斯三義，得增上戒名。

第二「復作是念」下攝善法戒，謂非唯律儀不闕不斷，常攝善法亦無斷闕。文中分三：初略觀不善起攝善行、次「佛子」下廣觀障治起攝善行、三「如是方便」下總結勸修。今初，分二：先明觀智、後「是故」下明起願行。今初，墮惡道者，有三種義：一者乘惡行往故，此即集因。經云「皆以十不善業」。二者依止自身能生苦惱，此即能墮一切眾生。三常墮種種苦相處，斯即所墮惡趣。上二皆苦果。業者因義，道者通到義。既要用不善方墮惡道，則非無因所用。唯是不善，故非邪因。後起願行者，由念眾生惡因果故，便起大悲要心二利。於中，先正修二利、後「何以」下徵以反釋。第二廣觀障治明攝善法中，謂觀五重善法，於上上清淨佛善起增上心，求學修行攝善法戒清淨行故。若直就經文，亦分二別：先明觀智、後「是故」下要心攝善。今論將後段攝屬佛善故，且分為二：先觀不善，唯是所治；後「十善業」下觀於善法，通能所治。今初，具有苦集。此中為明攝善故，略示其惡。既果舉三塗，則顯因亦三品，如後攝眾生戒經文自具。後攝觀十善具諸法門，然通相而辨善皆能治，以順理益物正反惡故。若隨相分，人天之善猶為所治，是苦集故。文分五重：今初，人天十善，以人天是世間之善，故不分之。實則亦具三品，謂人善為下、欲天為中、色無色界為上。言三品者，或由三時之心，或約境有勝劣，或心有輕重，或自作教他等。細論其義，多品不同，略言三五耳。為不善者，反此可知。《瑜伽》六十廣顯差別。第二「又此」下辨聲聞善。下三乘中各有三段：初標所修善同、次顯所用功異、後結成自乘。今聲聞中，「以智慧」下明所用異。於中，初句對前彰勝，以實相智修，不同人天無智善故。通觀上來善惡因果，皆是苦集所觀境故。次「心陜劣」下對後顯劣，有五種相：一因集，由集小因故心陜劣，陜謂修行少善、劣謂但能自利。二畏苦，即怖三界故。三捨心，即闕大悲，捨眾生故。上三唯劣菩薩，下二兼劣緣覺。四依止，即經從他，謂必藉師教故。五觀即聞聲解了，謂聞人無我法聲，心通達故。三成聲聞乘，結成自乘。然能治十善及與智慧，即是道諦，惡因果滅，善因果中使滅，名為滅諦。成聲聞乘，義含道滅。第三緣覺善所用異中，初句總明，以能修習名修清淨，未能圓修不名具足。次「不從」下別顯，有三種相：一自覺，謂異聲聞，不從他聞，顯依止勝。二「大悲」下不能說法，大悲不具，無心起說；方便不具，力不堪說。若有利物，多但現通，此劣菩薩。三「悟解」已下即觀少境界。少有二義：一對前顯勝，以是利根，但觀苦集便悟甚深之觀，勝於聲聞。二對後彰劣，但觀人無我法，不同菩薩求佛大智等故。上之二乘，廣如《瑜伽．本地》中說。第四菩薩十善所用異中，有四種相：一因集、二用、三彼力、四地。四中，初一行因、次二行相、後一行位。言因集者，宿習善根依之起行。此又三義：一依一切善根起行故，即修治清淨具足。具足即一切善義，今經闕此二字，則不能異上辟支。此明自利。二心廣者，即利他心。三無量者，即大乘心。是二利行體。二具足悲愍，是菩薩用。三方便所攝，即以四攝攝生，是彼悲力。四「發生」下皆顯地義。地雖有十，就三祇滿處略舉三地，以攝餘七。一發生大願，即淨深心初地。二不捨眾生，即不退轉地。雖得寂滅不捨眾生，即八地。三希求佛智等，即受大位地，是第十地。此有三句：一觀求行證智度滿故、二盡淨諸地障故、三盡淨諸度蔽故。三成菩薩廣大行，結成自乘。第五佛善。上上是總；「一切」下別，有四種義顯上上事，前三屬佛、後一菩薩思齊。一者滅，謂不善業道共習氣滅故，種智清淨。二者捨，謂乃至證十力無畏不共之法，捨二乘故。三者方便，謂於菩薩乘一切佛法皆善巧成就故。四菩薩求無厭足，故云是故我今等行十善。上雖列五重十善，凡小但將化物非己所行，菩薩十善先已安住，故唯要心等行佛善。佛善望己是餘殘未修，一切智中自在純熟方為具足，亦滅習氣故云清淨。結勸可知。

第三「佛子十不善業道」下利益眾生戒。文分為二：初廣明攝生、後「佛子菩薩如是護持於戒」下結成益生之戒。前中，顯此戒增上有五種義：一者智、二者願、三行、四集、五集果。今初，謂善知眾生苦因果故。文分為三：初總明知因、二「於中」下別顯知果、三「佛子」下結成苦因。今初。總中果有三塗不同，因有三時階降，論名時差別。三時復二：一者約心，謂如殺生，欲殺、正殺、殺已，三時俱重，名為上者；隨一時輕為中者；三時俱輕為下者。二約時，謂少時、多時、盡壽作等。餘有三品，如上十善中說。復應於一一塗中各有三品等。然依《正法念經》，三塗各有邊正，正者為重、邊者為輕。正鬼望邊畜，則餓鬼罪重故。《雜集》等，鬼次於獄。若正畜望邊鬼，則畜生罪重故。今云下者，餓鬼因。二別顯知果中，十不善中各有二果差別：一報果差別，所謂三塗異熟；二習氣果差別，即人中殘報，是正報之餘。經中「若生人中得二種」是。然《雜集》、《瑜伽》等論，開習氣果以之為二：一約內報名等流果，即如經辨；二約外報感增上果，今經闕此。下依彼顯異熟報果，十惡攸同，今但解釋等流增上。然二等流多是前重後輕，輕即方便等流，重即正惡等流。十惡即分為十。初殺生中，殺令夭折不終天年，故得短命，即正惡等流。二未死受苦，故獲多病，即方便等流。怖無精光，感外增上資具等物乏少光澤。二盜損彼財，故獲貧窮，令其不得稱意受用故，共財不得自在，感外田苗霜雹損耗。三婬中令其妻不貞故、方便詃誘故，婬之穢污，感外臭惡塵坌。四妄語等流。又誹謗約違境，被誑約違心，言無實故，外感農作事業多不諧偶。五兩舌中令他離間故，親友成怨故，由出不平之言，外多險阻。六惡口中語體惡故、語用惡故，言恒有諍違惱他人，外感荊棘砂鹵等事。七綺語言無人受，機不領故，語不明了自綺錯故。以言綺故，外感果物不應其時。八貪欲中，已得不足故，未得欲求故。貪則念念欲多，感外增上日日減少。九瞋恚中二種等流，似前輕、後重。見其不可意故求彼長短；二惱害彼故，瞋不順物之情。外感增上其味辛苦，又多惡獸毒蟲。十邪見還生邪見之家，若水之流濕。心見不正，故多諂曲。總由不正，故外感上妙華果悉皆隱沒，似淨不淨、似安不安。是以觀果知因，應當除斷。三結成苦因，無邊苦聚由此生故。

第二「是故菩薩」下明願。依智起願，願為眾生自修善故。但離惡因惡果自亡，願修善因善果自至。問：惡名殺等，離即不殺，不殺即善。離惡住善，二相寧分？答：此有二意。一離殺，謂離作犯；住善，謂住止持。體則不殊，約持犯分。二作持止犯，反此可知。二離惡但是惡止，住善兼於善行，具有止作二持。止如前釋，作義云何？前三聚初已略指陳，今當重釋。謂非唯不殺，護眾生命如護己命，是第一善。守他財物如自己有，他妻亦然。實語軟語和合饒益，是語四善，非直無貪更能惠施，非唯不瞋慈悲和悅。何但無於邪見，乃成就正見，智慧深廣，斯即作也。

第三「自住」下明行依願起，行如誓修故。於中，初依前願以起自行、後「亦勸」下依於自行正攝眾生。

第四「佛子」下明集者，依增上悲，念眾生故，生十種心。此十亦可俱通一切，論就別相為八種眾生：一於惡行眾生令住善行，故名利益；二為苦眾生令得安樂；三於怨憎眾生慈不加報；四於貧苦者悲欲拔之；五於樂眾生愍其放逸；六於外道攝令正信；七於同行者護令不退；八於攝一切菩提願眾生取如自己，以願同故。後之二心亦約此類，但後勝於前。九觀彼眾生乘大乘道，進趣之者敬之如師。十觀集具足功德者，敬如大師。

第五「作是念言」下集果。依前悲心起勝上欲，欲拔濟故。文中救攝十類眾生，皆言又作。文各有二：先觀所化、後「我當」下與濟拔心。前即所治，後即能治。前集之中欲顯差別，以其十心對八眾生。今十類中，一一生所容有如前十心救拔，十中初一解邪，故論云「依增上顛倒為首，餘九行邪。」論開為三：初五化欲求眾生，求外五欲故；次二化有求眾生，求三有中正報之果故；後二化梵行求眾生，求出道故。通上為四。然此所化但攝集中前六而闕後二者，以集者益物之心，起心義寬，乃至緣於具德生師仰故；今此正論救拔故，後二並非所救。縱其同行退轉須化，亦無大乘之外別有安處可云拔出。今第一化顛倒眾生中，先所化中邪見為總，謂四顛倒，理外推求故名邪見。次惡慧惡欲，此二是別。常樂二倒名為惡慧，專念分別方得行故；我淨二倒名為惡欲，不假專念即能行故。以性成故，由計我淨便欲名等，如《涅槃》說。後惡道稠林者，結其邪見為諸過因。惡道者，非正道故，顯前顛倒為現行煩惱行處。稠林者，亦為隨眠之因。後結能治中，住於正見通翻上邪行，於實道翻惡道稠林。第二化欲求眾生中，五段分二：初三化現得五欲受用生過、後二化未得五欲追求時過。前中即分為三：一受不共財、二受無厭足財、三受貯積財。今初，已得之物不與他共，於費用時生瞋過也。先明所治。互相破壞以為總句。破壞有二：一鬪諍，於言中；二對怨於心中，即分別彼我。「瞋恨」已下結其增長。由瞋恨故思念作報，身心惡行熾然不息。能治之中，慈能治瞋，如來之慈乃名無上。二化受無厭財。眾生求時無厭，以生貪過。初所治中有二：一貪取無厭，明內心難滿。二唯求財利者，形於身口邪命自活，結上三業。後三業，正命以為能治。三化受貯積財，積而不散順生三毒，增煩惱過。初所治中，染著生貪、散用生瞋；若積而能散，何有貪瞋？癡迷上二言種種煩惱因之熾然者，直觀經意，因上三毒更生煩惱。若準論意，因貯積財，積財即是煩惱因體。云何熾然？謂寶翫受用，數為煩惱之所燒故。然癡有二過：一迷前二。亦復不知何者是火，云何為失。二無求出意，故云不解出要。謂既迷火宅之為樂，寧有出心？後能治中，涅槃清涼，煩惱火滅故。上三即起煩惱眾生。第二有二願化。未得五欲追求時過，即造業眾生。分二：初一明追求現報造諸惡行、後一明追求後報造有漏善業。今初。先所治中有四種過：一愚癡覆心過。於中愚癡是癡體，重闇是癡相亦是癡過，餘皆癡過。一重闇者，迷現在苦，不知是苦。二妄見者，於現下苦妄見樂故，如見空華。三厚瞙者，不見未來當受苦報，如眼厚瞙都無所見也。二「入陰翳」下增惡遠善過。初句增惡，由迷異熟愚，順不善行增長結使，名入陰翳稠林。後失智慧光明者，此明遠善也，癡為善行障故。三行曠野險道，明受苦報過。生死長廣逈無所依，喻之曠野。多難障礙，復名險道。流轉稱行。四起諸惡見者，即無正對治過。論云「謂多作罪因，於臨終時見惡報相。」心生悔見者，或悔先所修、或起惡見，故名悔見，而不能集正對治，所以名過。後能治中，先得淨慧眼是體。此眼有二能：一見如實相、二由見實相即不隨他，具斯二義名真慧眼。以此二句總翻前過見，前皆實故。二化追求後報習善行者隨順險道過，謂以迷出世勝義愚，造福、不動業，求未來報，則常在險道。前所治中，十句分三：初句自體，謂即生死故。二「將墜」下障礙，謂在之難出故。三「隨順」下明失，謂住之失於出離善故。今初自體，謂由世間少善為根本故，則人天報危，故名險道。二障礙者，皆險道中事。文有八句，迷於苦集道滅，如次各二。一明有苦，謂心雖求出，而行順三塗，如臨深淵，故云將墜。二入惡見網中，此明迷苦。於苦果中妄生樂想，為惡見網縈，如世險道葛藟交加。三「為愚」下迷於集因，謂為愚癡所覆，不知煩惱、不覺業空，若加深林不見危險。四「隨逐」下明其造集。世寡正道，學即隨邪，復起邪業為行顛倒行，如險路多岐，動入豺狼之徑。雖疲行不已，欲進返迴。五譬如盲人，顯無道體、無正慧眼，但得果貪著，愛欲所盲。故《法華》云「著樂癡所盲」，即斯義也。如無目涉險，茫無所之。六無有導師者，明闕道緣。導師者，謂佛菩薩。既離明導，有二種失：一當生惡道；二今世後世雖處人天，放逸障見故，佛雖出世有不見聞。如盲無導師，若不陷深坑則坐而不進。七非出要道，謂為出要者，正迷於滅、希求涅槃而趣異處，謂於梵天乃至自在依正之所以為涅槃。推斯邪解以為正見，如在險道以塞為通。八入魔等者，顯有滅障。五種妙欲是魔境界，貪著為入。六塵劫善謂之惡賊，被牽為攝。三「隨順」下二句明失。初句依止怨，故失離惡法；後句遠善友，故失進善法。人法俱失。後能治中，拔出險道，總離前惡。住無畏城，是能離之處。若曠野遇城，眾難何畏。近對上文，若無知動念，則順魔心而遠佛意。寂照雙運，即出險難而入智城。上來化欲求竟。

第三有二段，化有求眾生。初一道差別，謂五趣流轉；後一界差別，三界繫閉。今初，先過、後治。過中，初句為總、「入欲」下別。總即沒在大河過，六道漂溺如彼大河，求有沒中所以是過。然總中含下別義，亦是賴耶瀑流、七識波浪。別中，彼大瀑水波浪有三種相：一自體漂流，謂五趣因果；二「身見」下為因起難，謂處之多害；三「安六處」下便成大失，失出離道。今初。自體有五種相，一深、二流、三名、四漂、五廣。但有其一已為難度，況具斯五，漂沒何疑。一深者，即具足四流無量水故，為煩惱河。二生死洄澓者，流也。上總四流煩惱因深，故此苦果常流無竭。上二即漂溺處，於此生死而漂溺故。三愛河漂轉者，名也。前明四流雖無惑不攝，愛潤生死，由此漂溺偏受河名。如愚墮河，愛即難出。四湍馳等者，漂也。此有二義：一顯河急，故云湍馳奔激。謂雖寶愛身欲令長久，而念念不住，是漂溺時。二由急故，不能如實知其過失，亦復不見涅槃彼岸，故云不暇觀察，是為如此漂溺。五為欲覺等隨逐者，廣也。謂隨欲等覺遍覺五塵，故名為廣，依此漂溺。《涅槃》則以欲等以為毒蟲。第二起難有四：一者執。執著我我所窟宅，不能動發，故云身見羅剎於中執取。言於中者，於陰窟之中。執取之言，亦含戒取。二「將其」下轉還，謂先捨欲已得生上界，由身見執，還生下界欲念之中。若準《涅槃》，愛見皆為羅剎。論經云愛見水中羅剎者，譯者迴文不盡。三「於所貪」下中著，謂於受用時，求欲等樂著故。四住我慢原阜者，增慢。謂於受用事時中，我慢大慢憍慢，自高輕彼故。慢令心高，故喻原阜，上不停法雨、下不見性水。廣平曰原。原自是高，原上加阜則慢上過慢，對涅槃岸以水為患，對佛性水則原阜為非。賢首云：「四中，初一見、次二愛、後一慢。愛中，一種子不滅故還來、二現行深著故泥溺。如人在河，四事難出：一被執住、二被迴流、三為泥溺、四滯枯洲不到彼岸。合喻思之。」三明失中有三：一善道無出意失。安六處聚落故，此無善因。二惡道無救失，此無救緣。三無能度者異處去失。謂離自善行，生諸難處，不值佛故。此雙闕因緣，通善惡道。後能治中，初起化心、後「以諸」下成化行。化行有六：一與善因，謂六度萬行以為船筏；二作救緣；三令無苦患；四令離集染；五證涅槃寂靜；六令得菩提大智。皆翻上三段，思之。云何能得此益？論云「以如實法」。云何如實？了生死實性本如，即苦患而證涅槃。見煩惱本源性離，即集染而成大智。如斯教者，真與善因、真能救也。

第二明界差別。先過、後治。過中，初句為總。三界繫縛猶如牢獄，求有處之所以為過。次「多諸」下別。別明世獄有五過隨逐：一苦事、二財盡、三愛離、四有縛、五障礙，三界之獄亦然。此五示五種難差別：一無病難。無病是樂；病則有苦，與破為難。下難義準之。苦謂身諸病苦，惱謂心病愁惱。二常懷愛憎是資生難，愛彼資生求而不得，憎彼貧窮遠之強會。三親難，親愛別離故生憂怖。四戒難，雖生上界暫離犯戒，不免戒行相違，還為貪械所縛，謂報盡起於欲惡。明上二界非欲永滅，故此貪欲通繫三界，五見難，雖得世間八禪定智，亦為無明所覆，與正見相違。後能治中，若如實了知三界之相，無有生死非實非虛，則自無障礙，果證圓寂。

第四有二段，化梵行求眾生。分二：初段化邪梵行求，令捨邪歸正；後段化同法小乘，令捨權歸實。今初。先明過中，初句為總，謂執著於我過。然諸外道執見雖多，以我為本，斷常等見皆因此生。次「於諸蘊」下別。別有六句：前三失道故遠第一義樂、後三失滅故具足諸苦。今初。一於諸蘊窟宅不求出離者，無始發方便，謂彼外道眾生欲趣涅槃，以有我故，於五陰舍不能動發。二所趣不真。內入無我故名空聚，我想妄計遍於六根，故名為依。三造行不正。既求涅槃應行八正，翻行邪道四顛倒行，以彼計蘊身受心法為淨等故。後三中，一四大乖違苦，謂老病死苦人皆欲遠，由計我故四毒常侵。二五陰隨逐苦，五蘊具諸結過，常能害人善法，故云怨賊。三受無量苦者，上不說者皆在其中，亦總結前五也。後能治中，上由計我處處生著，唯大涅槃是無著處。云何能得？謂如實法。如實法者，略有三義：一上怨賊等，外道不知，計我處之；今菩薩教之觀過，了無有人。二假以世喻。喻所不及，則五陰等過於怨等。三知其實性。人法俱空，皆是最勝無所著處。餘如《涅槃》二十一說。第二化同法小乘。初起過中有三：初不求大因過，利生懈怠為陜，佛法無量退沒不證為劣；二「不行」下不願大果過；三「雖欲」下明修行過，不定聚眾生實有大乘出離之法，而修行小乘。後能治中，廣大佛法即諸度萬行。登地已上名為廣大，皆佛因法。廣大智慧通於因果。翻前陜劣總名廣大。上來廣明攝眾生竟。

第二「佛子」下結成攝生之戒。護持於戒，即前律儀及攝善法，故能增長慈悲之心，即益生戒。

第二位果，唯無發趣，三果同前，故論云有同者無者。亦名果校量勝者，三果皆勝初地故。初調柔中三：一調柔相；二「佛子此菩薩」下別地行相；三「佛子是名」下總結地名。初中三，謂法、喻、合。法中三：初見諸佛為練行緣。二「於諸佛」下明能練行，於中先供養；後「於諸佛」下受法，更受十善，即學佛善也，是戒地故。三「是菩薩」下所練淨中，對前勝者，以離慳嫉、破戒二種垢故。初地菩薩戒未淨故，施亦未淨。前就初地說檀度滿，令更轉淨，以離二垢說名離垢故。故喻初地金但火鍊，以除外垢；今此置礬石中，兼內淨體明，云一切淨。法合可知。二別地行中，以離語四過，說愛語偏多。二「菩薩住此」下攝報果，先明在家、後「若欲」下出家。在家中二：先上勝身，即金輪王；後「能除」下明上勝果。三「若以菩薩」下願智果，竝如初地。第三重頌中，有十五頌，分三：初十頌位行，於中有四：初一頌頌十種直心、二有二頌頌律儀戒、三二頌半頌攝善戒、四有四頌半頌攝眾生戒；二有四頌頌位果；三有一頌結歎所說。二地竟。

## 大方廣佛華嚴經疏卷第三十五