華嚴經探玄記 5.101

5.101

第四答清淨行，有二十句。初十自分中，謂十度純熟出障故淨。謂初施即無不捨、二戒即無毀犯等，皆明清淨相也。前六可知。七巧成諸行，故是方便也。八大願堅誓尊重如山，此同下尊重行。九由思擇力、修習力，說法除熱，如世涼池。十智度攝生，令同佛法。後勝進中，以後過前，故云轉勝。十中，初三宿成行、次三依緣行、後四悲智行。前中，一內有實德、外感佛念；二由依護念，更增勝善；三能同佛八相，現麁隱細，名密方便。又了達如來玄密之義，如王髻中珠等。又善解權密之教等，故名安住也。次依緣中，一近善友，謂身親近心依附；二依善友起正行；三生正解，謂攬別成總故非總、分總成別故非別，全奪俱盡雙融無礙，是故緣起俱非總別。後悲智行中，先一大悲、後三大智。於中，一實智；後二巧智，一成因巧、二向果巧。

Fourth, the answer regarding pure practice has twenty phrases. Among the first ten of the natural stage, it means the ten pāramitās are thoroughly ripened and emerge from hindrances, hence they are pure. This means the first, giving, has nothing not relinquished; the second, morality, has no violation, and so on—all clarifying the marks of purity. The first six can be known. Seventh, skillfully accomplishing all practices, hence it is upāya. Eighth, great vows and firm determinations are respected like a mountain; this is the same as the practice of respect below. Ninth, through the power of discernment and the power of cultivation, preaching the Dharma to eliminate feverish distress, like a cool pond in the world. Tenth, the wisdom pāramitā gathers beings, causing them to be identical to the Buddha's Dharma. In the subsequent superior progress, because the latter surpasses the former, it is said to become progressively superior. Among the ten: the first three are practices accomplished from past lives; the next three are practices reliant on conditions; the latter four are practices of compassion and wisdom. In the former: first, having real virtue internally and evoking the Buddha's mindfulness externally; second, by relying on protective mindfulness, further increasing superior goodness; third, being able to equal the Buddha's eight phases, manifesting the coarse and concealing the subtle, which is called secret upāya. Also, fully penetrating the Tathāgata's profound and secret meaning, like the crest-gem in the king's topknot and so forth. Also, skillfully understanding the provisional and secret teachings, hence called stably abiding. Next, within relying on conditions: first, drawing near to good friends, meaning physically approaching and mentally relying upon them; second, initiating proper practice based on good friends; third, giving rise to right understanding, meaning that integrating particulars forms the universal, hence it is not universal; dividing the universal forms particulars, hence it is not particular; fully negating and mutually exhausting, doubly harmonizing without obstruction, therefore dependent origination is neither universal nor particular. In the subsequent practices of compassion and wisdom: first is one of great compassion, followed by three of great wisdom. Therein, one is real wisdom; the latter two are skillful wisdom: one is skillfulness in accomplishing causes, and the second is skillfulness in directing toward the fruit.