大方廣佛華嚴經疏 35.29

35.29

第二位果，唯無發趣，三果同前，故論云有同者無者。亦名果校量勝者，三果皆勝初地故。初調柔中三：一調柔相；二「佛子此菩薩」下別地行相；三「佛子是名」下總結地名。初中三，謂法、喻、合。法中三：初見諸佛為練行緣。二「於諸佛」下明能練行，於中先供養；後「於諸佛」下受法，更受十善，即學佛善也，是戒地故。三「是菩薩」下所練淨中，對前勝者，以離慳嫉、破戒二種垢故。初地菩薩戒未淨故，施亦未淨。前就初地說檀度滿，令更轉淨，以離二垢說名離垢故。故喻初地金但火鍊，以除外垢；今此置礬石中，兼內淨體明，云一切淨。法合可知。二別地行中，以離語四過，說愛語偏多。二「菩薩住此」下攝報果，先明在家、後「若欲」下出家。在家中二：先上勝身，即金輪王；後「能除」下明上勝果。三「若以菩薩」下願智果，竝如初地。第三重頌中，有十五頌，分三：初十頌位行，於中有四：初一頌頌十種直心、二有二頌頌律儀戒、三二頌半頌攝善戒、四有四頌半頌攝眾生戒；二有四頌頌位果；三有一頌結歎所說。二地竟。

Second, the results of the station: there is only the absence of setting forth; the three results are identical to the previous, hence the treatise says that some are identical and some are absent. It is also called the surpassing fruits of comparative assessment, because all three results surpass the first stage. First, within pliancy, there are three: first, the marks of pliancy; second, from "O sons of the Buddha, this bodhisattva" onward, the distinct marks of practice of the stage; third, from "O sons of the Buddha, this is named" onward, concluding with the name of the stage in general. The first contains three, namely: dharma, metaphor, and application. Within the dharma there are three: first, seeing the Buddhas serves as the condition for refining practice. Second, from "towards the Buddhas" onward clarifies that which can refine practice: within this, first making offerings; then from "from the Buddhas" onward, receiving the Dharma and further receiving the ten good [precepts], which is learning the wholesome deeds of a Buddha, because this is the stage of precepts. Third, within the refinement and purification from "this bodhisattva" onward: in comparison to the previous, it surpasses it because it is free from the two kinds of defilement—stinginess-jealousy and breaking precepts. Because the precepts of a bodhisattva of the first stage are not yet pure, their giving is also not yet pure. Previously, with respect to the first stage, it spoke of fulfilling the dāna-pāramitā; here it causes it to turn even purer, and because of abandoning the two defilements it is called "Free from Defilement" (Vimalā). Hence, the metaphor is that the gold of the first stage is only smelted by fire to remove external defilements; now, this is placed in alum, simultaneously purifying the internal nature and brightening it, which is called "completely pure." The application to the dharma can be understood. Second, within the distinct practices of the stage, because of abandoning the four faults of speech, it speaks predominantly of kind words. Second, from "the bodhisattva abiding here" onward is the result of gathered retribution: first clarifying the householder, then from "if wishing" onward, the renunciant. Within the householder there are two: first, the superior body, namely, the gold-wheel-turning king; second, from "able to eliminate" onward clarifies the superior fruit. Third, from "if with a bodhisattva's" onward is the fruit of vows and wisdom, both being like the first stage. Third, in the restatement in verse, there are fifteen verses divided into three: first, ten verses on the practices of the station, wherein there are four: first, one verse praises the ten kinds of straightforward mind; second, two verses praise the precepts of moral discipline; third, two and a half verses praise the precepts of gathering wholesome dharmas; fourth, four and a half verses praise the precepts of gathering sentient beings; second, four verses praise the results of the station; third, one verse concludes by praising what has been spoken. The second stage is finished.