華嚴經探玄記 10.2

10.2

自下解脫月第二請中二：先長行、後偈頌。前中三：初總告請、二「是大菩薩」下歎眾正請、後「是故」下結請。就正請中十句：初直心清淨者是總句，謂正念深法云直心，離諸雜穢故云清淨；下九句別，前五是阿含淨、後四是證淨，謂順教修行名阿含淨、證理起行名為證淨。又地前所行名阿含淨、地上所成名為證淨。阿含五中，初欲淨隨所念阿含者，是所求法非一，故名隨所也。得方便等者，是能求心。經名善修菩薩道者，念所聞法，順教修行也。二是論中第四生得淨，謂出世勝報名上上生。地前起於助道之行，願得彼生名為念勝，故云善集助道法。三是求淨，以身口恭敬求法行，故名敬行。以此隨順諸佛求法，名為隨順，故云善能恭敬供養諸佛。四受持中，先釋受。於無量世者，聞來久也。多聞者，所聞廣也。下釋持。憶持者，非全忘失。言不謬者，非少錯誤，如經。於無量佛多種善根者，親近多佛，種聞持正法善根也。五行淨中為求地上真證法故，習行少欲頭陀離著之行，積集成就多功德故方能入地，故云成就無量深厚功德。下明證淨有四：一得淨者，謂初地證實名得，以初見道真智現觀決擇正證，故云現智善決定故。又釋：法顯於心名為現智，心安於法名為決定。經中離癡是現智也，離疑悔是善決定。二不行淨，於修道位中滅彼一切大小煩惱令永不行，故云無有貪等。然見道位中非不斷惑見理義增，修道位重觀真理除障義增，故偏說也。三無厭足淨中，對下彰出，名不樂小乘；望上顯入，名得上勝悕望。重釋中，復念持彼功德故者，謂念彼佛果功德憶持不忘，釋經中安住也。又念彼能對治功德常現前故。四不隨他教淨，謂位在究竟道中名趣盡道，以菩薩道極名之為盡。所證自心開覺顯示，名自正行，故云不隨他教也。

Below, in the second request by Vimukticandra, there are two parts: first the prose, and second the verses. Within the former there are three: first the general address of request; second, from "these great bodhisattvas" onward, praising the assembly and making the actual request; and third, from "therefore" onward, the concluding request. Within the actual request there are ten clauses. First, "direct mind and pure" is the general clause; that is, right mindfulness of the profound Dharma is called "direct mind," and being free from all defilements is called "pure." The subsequent nine clauses are specific: the first five are purity of the scriptural transmission (āgama), and the latter four are purity of realization. That is, practicing in accord with the teaching is named purity of the scriptural transmission; giving rise to practice by realizing the principle is named purity of realization. Furthermore, what is practiced prior to the bhūmis is named purity of the scriptural transmission; what is accomplished above the bhūmis is named purity of realization. Among the five of the scriptural transmission: First is purity of aspiration. "In accord with whatever scriptural transmission is recollected" means that the dharmas sought are not one, and hence it is called "whatever." "Attaining the upāya" and so forth is the mind capable of seeking. What the sūtra calls "skillfully cultivating the bodhisattva path" means recollecting the dharmas heard and practicing in accord with the teaching. Second is the fourth in the treatise, "purity born of birth," meaning that the superior, supramundane retribution is called "highest birth." Prior to the bhūmis, one initiates practices that aid the path and vows to attain that birth, which is termed "mindfulness of the superior"; hence it says, "skillfully gathering the dharmas that aid the path." Third is purity of seeking: seeking the Dharma with body and speech through reverence is named "reverent practice." By this, one accords with the buddhas to seek the Dharma, which is named "accordanse"; hence it says, "skillfully capable of revering and making offerings to all buddhas." Fourth, within "receiving and upholding," first "receiving" is explained: "Throughout immeasurable lifetimes" means the hearing has been longstanding; "great learning" means what is heard is extensive. Next, "upholding" is explained: "recollecting and upholding" means not entirely forgetting; "words without error" means not having the slightest mistake, as in the sūtra. "Having planted numerous roots of good under immeasurable buddhas" means drawing close to many buddhas and planting the roots of good of hearing and upholding the true Dharma. Fifth, within purity of practice: in order to seek the true dharma of realization above the bhūmis, one trains in and practices fewness of desires, the dhūta austerities, and detachment, accumulating and accomplishing many virtues so that one is subsequently able to enter the bhūmis; hence it says, "accomplishing immeasurable, deep, and thick virtues." Below, the purities of realization are explained as four: First, purity of attainment: that is, realizing the real on the first bhūmi is named "attainment"; because the true wisdom on the initial path of seeing directly observes, discerns, and correctly realizes, it says, "because present wisdom is skillfully decisive." Another explanation is: the Dharma becoming evident in the mind is named "present wisdom"; the mind resting securely in the Dharma is named "decisive." In the sūtra, freedom from delusion is "present wisdom"; freedom from doubt and regret is "skillfully decisive." Second, purity of non-occurrence: on the stage of the path of cultivation, one extinguishes all those afflictions, great and small, so that they never function again; hence it says, "free from greed and the like." However, on the stage of the path of seeing, it is not that defilements are not severed, but the sense of seeing the principle is predominant; on the stage of the path of cultivation, repeatedly contemplating the true principle and eliminating obstacles is predominant, so it is spoken of specifically. Third, within purity of insatiability: looking down to contrast with what is abandoned, it is named "taking no delight in the Hīnayāna"; looking up to show entry, it is named "aspiration for the highest and most superior attainment." In the re-explanation, "further, because of recollecting and upholding those virtues": that is, recollecting those virtues of the buddha fruition, remembering and holding them without forgetting, which explains "abiding securely" in the sūtra. Furthermore, it is because the virtues capable of countering [defilements] are constantly present. Fourth, purity of not following another's teaching: that is, being on the stage of the ultimate path is named "proceeding to the path of culmination," because the bodhisattva path reaching its utmost limit is called "culmination." That which is realized in one's own mind opening and awakening, becoming evident, is named "one's own correct practice"; hence it says, "not following another's teaching."