大方廣佛華嚴經疏 18.11

18.11

第六正心住。初自分內，由成就般若了法性相，故皆不動，名為正心。初四約所敬三寶，由了法平等、聲如谷響故，於讚毀不生欣慼。又在執應毀、就理應讚故。故《商主天子經》云「無有不毀語言而能至其解脫中」故。次三約所愍眾生。有量無量是斷常邊，菩薩不墮。有垢無垢是增減邊，菩薩遠離。易度難度是苦樂邊，菩薩不住。又有垢者難，無垢者易。又亦反此，以不發心不知垢故名之為無。後三約所知法界。有量無量亦是斷常，餘二增減，已得正心故皆不動。又約眾生，大悲大願無限量故，了法界性超量非量故。知法界相緣成世界，說有成壞非成壞故，體有相無、體無相有皆自在故。況並音聲性離，何足動哉。後十勝進中，然勸學者通聞思修，偈云聽聞，乃一義爾。列中，一自性之相不可得故、二緣起想成故、三圓成性淨故、四能成非有、五所成無實、六自性本空、七空性亦離、八喻上緣現、九喻上想生、十總離取捨出沒想故。此與六地取染淨法分別慢對治文多相似。三徵釋，云：此如順忍欲進後位不退忍故。

Sixth is the Abode of the Rectified Mind. First, within the self-division, due to accomplishing prajñā and thoroughly comprehending the nature and marks of dharmas, they are all unmoving; hence it is named the rectified mind. The first four pertain to the Triratna that is venerated: due to understanding the equality of dharmas and that sounds are like echoes, one gives rise neither to joy nor sorrow over praise and slander. Moreover, in clinging they should be slandered, but in accord with principle they should be praised. Therefore the *Śreṣṭhidevaputra-sūtra* states: 'There are no words that do not defame that can reach liberation.' The next three pertain to the sentient beings that are pitied. Possessing measure and measureless are the extremes of annihilation and permanence; the bodhisattva does not fall into them. Possessing defilement and undefiled are the extremes of increase and decrease; the bodhisattva stays far from them. Easy to liberate and difficult to liberate are the extremes of suffering and bliss; the bodhisattva does not abide in them. Furthermore, those with defilement are difficult, and those without defilement are easy. Moreover, it is also the reverse: because not generating the mind, they do not know defilement, hence they are called without it. The last three pertain to the dharmadhātu that is known. Possessing measure and measureless are also annihilation and permanence, and the other two are increase and decrease; having already attained the rectified mind, they are all unmoving. Furthermore, in terms of sentient beings, great compassion and great vows are limitless, and understanding the nature of the dharmadhātu transcends measure and non-measure. Knowing the marks of the dharmadhātu conditions the formation of worlds, spoken of as having formation and disintegration yet being neither formation nor disintegration; essence having marks non-existent, essence non-existent marks having, all being sovereign. How much more so since sounds are intrinsically detached—how could they be moved? In the subsequent ten of the superior progression, however, urging learners extends through hearing, thinking, and cultivating; the verse speaking of hearing is merely one meaning. In the list: first, because the mark of intrinsic nature is unobtainable; second, because conditioned arising is completed by conception; third, because the perfected nature is pure; fourth, because that which accomplishes is non-existent; fifth, because what is accomplished has no reality; sixth, because intrinsic nature is originally empty; seventh, because the nature of emptiness is also detached; eighth, illustrating the above manifestation through conditions; ninth, illustrating the above arising from ideation; tenth, because generally detached from conceptions of grasping and rejecting, emerging and disappearing. This is very similar to the text on counteracting the conceit of discriminating defiled and pure dharmas in the sixth stage. Third, the inquiry and explanation states: this is like the endurance of compliance wishing to advance to the subsequent station of non-retrogressing endurance.