大方廣佛華嚴經疏 35.5

35.5

第二離垢地。所以來者，論云「如是已證正位，依出世間道因清淨戒，說第二菩薩離垢地。」言正位者，即初地見道是出世間，依此修於三學，戒最在初，故先來也。前地雖證真有戒，未能無誤。又以十度明義，前施此戒，故次明之。下之八地，依十度次以辨來意，準此可知。言離垢者，慈氏云：「由極遠離犯戒垢故。」謂性戒成就，非如初地思擇護戒。《唯識》亦云「具淨尸羅，遠離微細毀犯煩惱垢故。」《十住毘婆沙》雖云「行十善道，離諸垢故。」亦不異戒，《瑜伽》亦名「增上戒住」故。此地中斷邪行障，證最勝真如，皆約戒明。言邪行障者，謂所知障中俱生一分，及彼所起誤犯三業，能障二地，由斯二地說斷二愚及彼麁重。一微細誤犯愚，即上俱生一分，此能起業。二種種業趣愚，即彼所起誤犯三業。言最勝者，謂此真如具無邊德，於一切法最為勝故。此亦由翻破戒之失為無邊德，是以成於戒行，得於最勝無等菩提之果，並寄於戒，顯地相別。雖經論文異，大旨不殊。

Second, the Ground of Freedom from Defilement (Vimalā-bhūmi). As for why it follows next, the treatise says: "Having thus realized the correct station, relying upon the cause of the supramundane path—pure morality—the second bodhisattva Ground of Freedom from Defilement is explained." "Correct station" refers to the path of seeing on the first ground, which is supramundane; relying on this, one cultivates the three trainings, and because morality comes first of all, it is set forth next. Although on the preceding ground one realized reality and possessed morality, one was not yet able to be without inadvertent transgressions. Furthermore, explaining the doctrinal meaning according to the ten pāramitās, the preceding was giving and this is morality, so it is clarified next. For the eight grounds below, the rationale of their sequence may be understood in accordance with the order of the ten pāramitās by analogy with this. Regarding "free from defilement," Maitreya says: "Because one is extremely far removed from the defilement of transgressing the precepts." This means that innate morality is accomplished, not like the first ground where one protects the precepts through deliberative discrimination. The Vijñaptimātratā[-siddhi] also says: "Possessing pure śīla, because one is far removed from the defilement of subtle inadvertent infractions and afflictions." Although the Daśabhūmika-vibhāṣā says, "Practicing the path of the ten wholesome courses of action and being free from all defilements," this is also no different from morality; the Yogācārabhūmi also terms it the "abode of higher morality." On this ground, one abandons the hindrance of wrong conduct and realizes supreme tathatā; both are explained in terms of morality. The "hindrance of wrong conduct" refers to a portion of the innate [defilement] within the cognitive hindrances and the inadvertent infractions of the three karmas produced by it, which can hinder the second ground; because of this, the second ground is said to abandon two kinds of ignorance and their coarseness: first, the ignorance of subtle inadvertent infractions, which is the aforementioned innate portion that can give rise to karma; second, the ignorance of various karmic destinies, which refers to the inadvertent infractions of the three karmas produced by the former. "Supreme" means that this tathatā possesses boundless virtues and is the most supreme among all dharmas. This also occurs because reversing the fault of breaking precepts becomes boundless virtues; hence it accomplishes moral conduct and attains the result of supreme, peerless bodhi—both are lodged in morality to reveal the distinctive marks of this ground. Although the texts of the sūtra and the treatise differ, their overarching purport is not distinct.