大方廣佛華嚴經疏 32.11

32.11

第三解脫月歎眾堪聞請。前已歎竟，此復歎者，由聞上言證信難得，示現此眾有信有證，有堪能故。先長行、後偈頌。前中分二：先敘請、後「佛子」下發言正請。於中三：初陳眾集、二「善淨」下歎眾具德。三「善哉」下結請。二中十句，初總、餘別。總謂善淨深心離教證過，故名善淨。深心有二：一具修一切諸善行故，即下教淨；二與理相應故，即下證淨。下九別中，前五阿含淨、後四證淨，謂順教修行名阿含淨、證理起行名為證淨。教通地前，證唯地上。今初五中：一善潔思念即欲淨，隨所念阿含得方便念覺淨，謂得方便，即不取念相名為善潔。二善修諸行者求淨，三業敬順起求法行故。三善集助道，即生得淨，願得益眾生處上上勝生，生而便得悲智勝念，以助正道故。四善能等，即受持淨，親近多佛，意在多聞憶持故。五成就善根，即行淨，為求地上真證法故，習少欲頭陀等離著善根。後證淨四中，一捨離癡惑者，得淨現智，善決定故。謂真見道中得無分別智，非比知故，名為現智。相見道中，以後得智審觀理智，故決定無惑。亦可俱通相見道中。亦名現觀。真見道中決理無惑，皆破無明，故云捨離癡惑。二無有垢染，即不行淨，修道中一切煩惱不行故。相見道後至金剛無間道中皆是修道，復數修習無分別智，故名修道，滅二麁重皆使不行。對見道中初斷所知，故云垢染。《成唯識》第十云「煩惱障中修所斷種，金剛喻定現在前時一切頓斷。彼障現起地前漸伏，初地已上能頓伏盡令永不行，如阿羅漢由故意力，七地之中雖暫現起而不為失，八地已上畢竟不行」等。煩惱即是垢染，不行即是無有。然見道中非不斷惑，見理義增；修道位中審慮重觀，除障義勝，故此偏說。三深心信解，即無厭足淨，不樂小乘，但於上勝佛德深心希欲，信解決定故。四「於佛法」下不隨他教淨。趣菩薩地盡道中，自正行故。上歎德竟。

Third, Vimukticandra praises the assembly as capable of hearing, and makes the request. Having already praised them previously, the reason he praises them again here is that, upon hearing the statement above that realization and faith are difficult to attain, he shows that this assembly possesses both faith and realization, and has the capability. First is the prose, followed by the verses. The former divides into two: first, an account of the request; second, from 'O sons of the Buddha' onward, the formal voicing of the request. Within this are three parts: first, stating the assembly's gathering; second, from 'wholesomely purified' onward, praising the assembly as endowed with virtues; third, from 'It is well' onward, concluding the request. In the second part there are ten phrases, the first general and the remainder specific. The general one refers to 'wholesomely purified deep mind', being free of the faults of teaching and realization, hence called 'wholesomely purified'. The deep mind has two aspects: first, fully cultivating all wholesome practices, which corresponds to the purification of teaching below; second, corresponding with the noumenon, which corresponds to the purification of realization below. Among the nine specific phrases below, the first five concern the purification of the āgama (teaching), and the latter four concern the purification of realization; that is, practicing in accordance with the teaching is called the purification of the āgama, while giving rise to practice by realizing the noumenon is called the purification of realization. Teaching applies prior to the stages, whereas realization applies solely upon the stages. Now, regarding the first five: (1) 'wholesome and clean thoughts' is the purification of aspiration—depending on the āgama kept in mind, one attains skillful remembrance and mindful awareness; that is, attaining the skillful means of not grasping at the marks of thoughts is called 'wholesome and clean'. (2) 'Wholesomely cultivating practices' is the purification of seeking—because with the three karmas reverent and compliant, one undertakes the practice of seeking the Dharma. (3) 'Wholesomely gathering auxiliary factors to the path' is the purification of innate endowment—vowing to attain superior and supreme rebirths in states that benefit sentient beings, so that upon birth one immediately attains superior mindfulness of compassion and wisdom, thereby aiding the correct path. (4) 'Wholesomely capable' and so forth is the purification of receiving and upholding—drawing near to many Buddhas with the intent of hearing much and retaining it in memory. (5) 'Accomplishing roots of goodness' is the purification of practice—in order to seek the true realization of the Dharma on the stages, one practices the roots of goodness devoid of attachment, such as few desires and dhūta austerities. Regarding the latter four of the purification of realization: (1) 'forsaking folly and confusion' is attaining pure direct knowledge due to wholesome certainty. That is, within the path of true seeing one attains non-conceptual wisdom, which, not being inferential knowledge, is called direct knowledge; within the path of provisional seeing, one uses subsequently attained wisdom to scrutinize both noumenon and wisdom, hence one is definitively free from confusion. Or, it may apply to both within the path of provisional seeing; it is also called direct realization. Because within the path of true seeing the noumenon is determined without doubt and ignorance is fully shattered, it is said to 'forsake folly and confusion'. (2) 'Having no defilement' is the purification of non-occurrence—because throughout the path of cultivation all afflictions do not occur. From after the path of provisional seeing up to the vajropama-unhindered path is all the path of cultivation; continuously practicing non-conceptual wisdom is therefore called the path of cultivation, which extinguishes the two gross heavinesses and prevents both from occurring. In contrast to the initial severing of the cognizable [obscurations] in the path of seeing, this is termed 'defilement'. The tenth fascicle of the *Cheng weishi lun* says: 'The seeds to be severed through cultivation among the affliction-obscurations are all abruptly severed when the vajropama concentration becomes present. The active manifestations of that obscuration are gradually subdued prior to the stages; from the first stage onward, they can be abruptly and completely subdued so that they never arise, just like an arhat, through the power of deliberate intent; across the seven stages, although they temporarily arise, this does not constitute a fault; from the eighth stage onward, they absolutely never arise,' and so forth. Affliction is defilement; non-occurrence is 'having no'. However, it is not that confusion is not severed in the path of seeing, but the seeing of the noumenon is predominant; in the station of the path of cultivation, deliberate re-investigation and removal of obscurations is paramount, hence it is specifically spoken of here. (3) 'Deep mind of faith and understanding' is the purification of insatiability—not delighting in the Hīnayāna, but only with a deep mind aspiring to the superior virtues of the Buddha, with faith and understanding firmly determined. (4) From 'In the Buddha-Dharma' onward is the purification of not following other teachings—because on the path leading to the fulfillment of the bodhisattva stages, one practices autonomously and correctly. This concludes the praise of virtues.