華嚴經探玄記 5.54

5.54

初釋名者，離妄念之染故云梵，會無我理故云行，此行即梵。二離染中極名梵，即真境也；智能證此，故云行。三涅槃果為梵，以寂靜故；修因為行。此二梵之行，淨與梵何別者？有六別：一約報，欲天為淨，色天為梵。二約人，在家戒是淨，出家戒為梵。三行位，信中修為淨行，入位已去修為梵行。四約二利，三學自利為淨行，四等利他為梵行，此如《涅槃經》說。五約二行，隨事造修施戒等為淨行，離念契玄為梵行，如文。六約因果，涅槃為淨，道諦行為梵，經云「梵行已立」是也。

First, explaining the title: being free from the defilement of false thoughts is called brahma; according with the principle of non-self is called conduct; this conduct is itself brahma. Second, the utmost within freedom from defilement is named brahma, which is the real realm; wisdom being able to realize this is called conduct. Third, the fruit of nirvāṇa is brahma, because it is tranquil; cultivating the cause is conduct. These two are the conduct of brahma. What is the difference between pure and brahma? There are six differences: 1. In terms of retribution, the desire-heavens are pure, and the form-heavens are brahma. 2. In terms of persons, the precepts of householders are pure, and the precepts of renunciants are brahma. 3. Stages of practice: cultivating within the [ten] faiths is pure practice; cultivating after having entered the stages is brahma-conduct. 4. In terms of the two benefits, the three trainings benefiting oneself are pure practice; the four immeasurables benefiting others are brahma-conduct, as expounded in the Nirvāṇa Sūtra. 5. In terms of the two practices, performing and cultivating giving, precepts, and so forth according to phenomena is pure practice; departing from thoughts and tallying with the profound is brahma-conduct, as in the text. 6. In terms of cause and fruit, nirvāṇa is pure, and conduct on the truth of the path is brahma, as the sūtra says: 'brahma-conduct has been established.'