大方廣佛華嚴經搜玄分齊通智方軌 3.10

3.10

第二地內，六門同前。言釋名者，離能起誤心犯戒煩惱垢等，清淨戒具足，故名離垢地。二明所離者，依《地論》邪行於眾生身等障，依《攝論》依身業等於諸眾生起邪行無明。又治二障：一微細犯過、二種種相業行。又治二業障及一報方便生死。三所顯者，顯最勝義。四所成者，成戒度。五所得果者，若通達法界最勝功德，得於一切眾生最勝無等菩提果。通果同初地。六釋文者，有三：初偈生起、二長行正釋、三偈頌結前。初偈有二：初三偈文大眾獲益，三業供養即為三也。次有二偈，解脫月請，生後地文。第二正釋文內有二段經：一發起淨、二自體淨。發起者趣地，方便生後地中三聚淨戒，名發起淨。三聚淨戒地中正行，故名自體淨。就初文內有三：初金剛菩薩結前生後、二「何等為十」下正釋發起、三「菩薩以是」下結成利益。二自體文，大分有二：一明行體、二辨地果。初行體文有三：先解律儀、次釋攝善、後辨攝生。此十地內科文不定，初及第十同分為八、此地為二、三四九地為四、五六同三、第七地為五、八地為七，各隨一法耳。此為地法甚深，故方便影顯，非唯一地有斯一門也。就律儀中，大判有二：第一明其性戒成就頓離諸過、第二「菩薩如是」下畢竟護持。就初文內復分有二：初明自性成就、二「遠離一切」下頓離諸過。又論云「此二種朋」者，憶二家語，往其二家詐為親朋也。又經云「此聞不向彼說，此壞故」等者，此辨持意，恐彼此相壞，故不說也。又第十邪見中七種邪見異相者，一異乘邪見，依別出世行；次二依似法起，仍記、無記分二也；次一依無中妄計；次二依隱伏法生，仍一用內、一用外分二也；次一依世間法生也。經脫第一第三句等文。又決定深信是異乘，罪福因緣是覆藏見，如文應知，宜須思准也。餘文如論。第二攝善法戒文，文別有五，義別有四，要攝為二。言文五者，如下文中，五處舉經，論別解釋。義別四者，一智、二願、三觀、四行。初思眾生隨一切惡，皆由十不善道，是其智也。「我當自住」等，是其願也。此文有三可知也。又「深思惟下乃至如來」，是其觀也。「是故我應」下是其行也。要為二者，初二一對，智為方便、後起正願。後二一對，觀為方便、後起正行。餘文如論。第三攝眾生戒文，大分有二：一廣明攝生、二「諸佛子是菩薩如是」下總結攝生。餘義如論。又問：殺生等得二種人中果，何也？答：此之習者，非是氣習，此名殘習。順人道業者，在人中別報受。正報隨斷等者，仍是人中不定報也。宜可准之。若以名言求之，二報亦有憂劣，有無不定，此可思之。逕歷三道，義亦不定，廣如《大論》說也。又二倒惡意專念行者，伺緣名意，常樂二倒緣中現起，故名意也。違理名惡。是起煩惱作意而生，名專念行。二倒惡心非專念者，根本集起是其心義。我淨二倒望前常樂，根本集起故說為心。我是常本、淨是樂原，此二性成，非作意生，名非專念也。又追後報中，經脫障中第八句、失中第一句也。又界差別內第二別句內，經中第一句是論中第三句也。第二地果文內，三果同前。調柔中有三：一調柔相、二「菩薩爾時」下別地行相、三「佛子是名」下結說果相。前中有三：初法、次喻、後合。法中有三：一見諸佛起行之緣、二能練行、三所練淨行。能中有三：初明供養、次明迴向、後受十善法行。依經略無迴向，攝報同初地。依《攝論》中二地已去有八種清淨，此見多佛即彼見佛淨，此中衣被乃至恭敬心即彼信淨，此中淨戒即彼波羅蜜，此中作王即彼第六成熟眾生，此中念佛即彼心淨，此中為首等即彼慈悲，此住千劫等即彼生淨，此動地等即彼威德；餘地准此。三重頌，文有二：初明說意、第二正頌。頌有二十六，文分有四：初二頌發起、次十六偈頌自體淨、次有七偈頌果利益、次一結歎。自體文中，初有四偈頌離戒淨、次有四偈頌攝善法、次有八偈頌攝利生。利生文內，初有三偈頌願行集等、次有五偈頌集果文。果利益中，初二頌調柔、次四誦攝報、次一頌願智。

In the second bhūmi, the six divisions are the same as before. Regarding the explanation of names: freeing from the defilements and so forth of afflictions that can generate an erroneous mind and violate the precepts, pure morality is perfected; hence it is named the Stainless Ground (Vimalā-bhūmi). Second, clarifying what is eliminated: according to the Daśabhūmivyākhyāna, it is the obstacle of wrong conduct toward the bodies of sentient beings and so forth; according to the Mahāyānasaṃgraha, it is the ignorance of generating wrong conduct toward sentient beings based on bodily actions and so forth. Furthermore, it remedies two obstacles: first, subtle faults of violation; second, active conduct with diverse characteristics. It also remedies two karma-obstacles and one retribution, namely upāya-saṃsāra. Third, what is revealed: it reveals the supreme meaning. Fourth, what is accomplished: it accomplishes the pāramitā of morality (śīla). Fifth, the fruits attained: if one penetrates the supreme merit of the dharmadhātu, one attains the supreme, peerless bodhi fruit among all sentient beings. The general fruit is the same as the first bhūmi. Sixth, explaining the text: there are three parts: first, verses that introduce; second, the prose that directly explains; third, verses that conclude the preceding. The opening verses have two parts: in the first three verses, the great assembly receives benefit, and offering through the three modes of karma constitutes the three. Next, there are two verses in which Vimukticandra requests, introducing the text for the subsequent bhūmi. Within the second, the text directly explaining, there are two sections of sūtra: first, initiating purity; second, intrinsic purity. Initiating refers to approaching the bhūmi, the upāya that generates the three clusters of pure morality in the subsequent bhūmi; hence it is named initiating purity. The three clusters of pure morality are the correct practice within the bhūmi; hence it is named intrinsic purity. Within the first text, there are three: first, Bodhisattva Vajragarbha concludes the preceding and introduces what follows; second, from "What are the ten?" downward, directly explaining the initiation; third, from "The bodhisattva through this" downward, concluding the benefits. In the second, intrinsic text, there are broadly two parts: first, clarifying the substance of the practices; second, discerning the fruits of the bhūmi. The first text, on the substance of practice, has three: first, explaining the rules of restraint; next, explaining the gathering of wholesome dharmas; afterward, discerning the gathering of sentient beings. The division of texts across these ten bhūmis is not fixed: the first and tenth are both divided into eight; this bhūmi into two; the third, fourth, and ninth into four; the fifth and sixth both into three; the seventh bhūmi into five; and the eighth bhūmi into seven—each following a single method. This is because the Dharma of the bhūmis is profoundly deep, and hence upāya reflects and reveals them; it is not that this single approach applies only to one bhūmi. In the rules of restraint, there are broadly two parts: first, clarifying the perfection of natural morality that immediately abandons all faults; second, from "The bodhisattva thus" downward, ultimate safeguarding. Within the first text, it is again divided into two: first, clarifying natural perfection; second, from "Far abandoning all" downward, immediately abandoning all faults. Furthermore, where the treatise speaks of "these two kinds of partisan associates," it means remembering the words of two households, going to those two households and deceitfully acting as an intimate friend. Furthermore, the sūtra states "Hearing this, one does not speak to that [person], because this would cause destruction," and so forth; this discerns the intention of upholding: fearing mutual destruction between them, one does not speak. Furthermore, regarding the distinct marks of the seven kinds of wrong views in the tenth wrong view: first is the wrong view of different vehicles, which relies on a distinct supramundane practice; the next two arise relying on semblance teachings, still divided into two as recorded and unrecorded; the next one relies on false conceptualization regarding nonexistence; the next two arise relying on concealed teachings, still divided into two as one employing the internal and one employing the external; the next one arises relying on worldly teachings. The sūtra omits the first, third lines, and so forth. Furthermore, resolute, deep faith belongs to different vehicles, and cause and condition of transgressions and blessings is the concealed view; as should be known from the text, one should ponder and measure accordingly. The rest of the text is as in the treatise. In the second text, morality of gathering wholesome dharmas, the text has five divisions, while the meaning has four divisions, which are essentially subsumed under two. That the text has five means: as in the text below, the sūtra is cited in five places and the treatise explains them separately. That the meaning has four means: first, wisdom; second, vows; third, contemplation; fourth, practice. First, contemplating that sentient beings follow all evils entirely due to the ten unwholesome paths is wisdom. "I ought myself to abide," etc., is vows. This text has three parts, as may be known. Furthermore, from "deeply contemplating downward to the Tathāgata" is contemplation. From "Therefore I ought" downward is practice. Essentially being two means: the first two are a pair, with wisdom as the upāya and afterward generating the correct vows. The latter two are a pair, with contemplation as the upāya and afterward generating the correct practice. The rest of the text is as in the treatise. In the third text, morality of gathering sentient beings, there are broadly two parts: first, extensively clarifying the gathering of sentient beings; second, from "Sons of the Buddha, this bodhisattva thus" downward, summarily concluding the gathering of sentient beings. The remaining meanings are as in the treatise. Furthermore, it is asked: Why do killing living beings and the rest incur two kinds of fruits among humans? Answer: This conditioning is not habitual scenting; it is called residual conditioning. That which accords with human karma is received as a separate retribution among humans. As for the principal retribution following interruption and so forth, it is still an indeterminate retribution among humans. One should measure accordingly. If sought by verbal designations, the two retributions also have superiority and inferiority, and their presence or absence is indeterminate; this may be pondered. Passing through the three destinies is likewise indeterminate in meaning, as extensively stated in the Mahāprajñāpāramitopadeśa. Furthermore, as for the dedicated practice with an evil intention of the two inversions: scrutinizing conditions is termed intention; the two inversions of permanence and pleasure actively arise amidst conditions, hence termed intention. Contravention of principle is called evil. That which arises from the mental engagement of generating afflictions is called dedicated practice. As for the evil mind of the two inversions that is not dedicated: the fundamental gathering and arising is the meaning of mind. The two inversions of self and purity, viewed against the preceding permanence and pleasure, are said to be mind because of fundamental gathering and arising. Self is the root of permanence, and purity is the source of pleasure; these two are formed by nature and are not produced by mental engagement, hence called not dedicated. Furthermore, in pursuing the later retribution, the sūtra omits the eighth line among the obstacles and the first line among the losses. Furthermore, within the distinctions of the realms, within the second distinct line, the first line in the sūtra is the third line in the treatise. Within the text on the fruits of the second bhūmi, the three fruits are the same as before. In malleability there are three: first, the marks of malleability; second, from "The bodhisattva at that time" downward, distinct marks of practice on the bhūmi; third, from "Son of the Buddha, this is named" downward, concluding the explanation of the marks of the fruit. In the former there are three: first, doctrinal statement; next, simile; afterward, application. In the doctrinal statement there are three: first, seeing the buddhas as the condition for initiating practice; second, the capacity to smelt practice; third, the pure practice that is smelted. In the capacity [to smelt] there are three: first, clarifying offerings; next, clarifying dedication; afterward, receiving the practice of the ten wholesome dharmas. According to the sūtra, dedication is omitted, and retribution received is the same as the first bhūmi. According to the Mahāyānasaṃgraha, from the second bhūmi onward there are eight kinds of purity: seeing many buddhas here is their purity of seeing buddhas; here, clothing down to a respectful mind is their purity of faith; here, pure morality is their pāramitā; here, becoming a king is their sixth, maturing sentient beings; here, recollecting the Buddha is their purity of mind; here, becoming a leader, etc., is their loving-kindness and compassion; here, dwelling for a thousand kalpas, etc., is their purity of birth; here, shaking the earth, etc., is their majestic power; the remaining bhūmis should be measured by this. Third, the recapitulatory verses have two parts: first, clarifying the intention to speak; second, the verses proper. There are twenty-six verses, divided into four parts: the first two versify the initiation; the next sixteen verses versify intrinsic purity; the next seven verses versify the benefit of the fruits; the next one concludes with praise. Within the intrinsic text, the first four verses versify the purity of morality of restraint; the next four verses versify gathering wholesome dharmas; the next eight verses versify gathering and benefiting sentient beings. Within the text on benefiting sentient beings, the first three verses versify the collection of vows and practices, etc.; the next five verses versify the collection of fruits. Among the benefits of the fruits, the first two versify malleability; the next four versify retribution received; the next one versifies vows and wisdom.