大方廣佛華嚴經疏 38.10

38.10

第二正說分中，先明位行、後辨位果。前中，論分為三：初勝慢對治、二「佛子菩薩摩訶薩如實知」下不住道行勝、三「佛子菩薩摩訶薩住此」下明彼果勝。初即加行道，及初住地無間道；次即正住地解脫道；後即地滿勝進道。初言勝慢者，慢有二種：一他地慢，謂四地中得出世智，取其勝相名為勝慢，今以十種淨心為治。二自地慢，謂於此十心希求勝相，從以為慢。以隨順如道為洎此二通名勝慢，故此一分有其二道。論云「勝慢對治者，謂十平等深淨心者，前段能治也。」又云「同念不退轉心者，後段能治也。」言同念者，即後總句，順如與如同一念故。不退轉者，即後段末句，略舉初後以該中間。前地治解法慢。此治身淨分別慢，所治有殊不濫前地。言身淨者，得出世智，不染身故。文中二：先治他地慢、後「佛子菩薩摩訶薩住此」下治自地慢。前中三：初結前舉後、二徵起正顯、三結能入地。今初平等有二義：一是如理、二是因果淨法。千聖同規名深淨心，是此地觀解故。論云「於平等中心得清淨故。」此復何異後地觀察十平等法？此有三異：一此地治前於淨起慢故，偏明淨法平等；後地對此依真入俗，通觀染淨諸法皆悉平等。二此約舉等理以顯心淨，後地舉觀察以入等理。三此通理事二等，後地一向約理融二諦故，此皆地地背相捨後漸勝故。二正顯中十心，分二：初三明諸佛法。論云謂三世力等者，即果位十力等也。後七明隨順諸佛法，二利因行順成果故。於中，前六自利、後一利他。前中合為三學，初戒、次定、餘四慧故。離為七淨：一戒淨；二定淨；三見淨；四度疑淨，見疑相顯，經合一句為成十故；五道非道淨。此前五淨，大小名同小乘。六名行淨；七行斷淨，以彼宗中趣盡滅故。今大乘六名行斷，經云修行知見，略無斷字。七名思量菩提分法上上淨，以依行斷起勝求故。若約位者，初二在見道前，以創背凡過宜以戒防，欲生真慧理須習定，然未合理，判屬世間。次三在見道，以見道中斷身見故、斷疑故、斷戒取故。戒取是非道，知無漏慧是正道。入見道時十使俱斷，偏言三者，《涅槃經》說此三重故。又十使中，五見及疑但障見道，餘四通於見修，故略不言。就其六中，三本三隨，偏語其本，邊見隨身見，邪見隨疑，見取隨戒取故。斷三結，三隨亦斷，但立三淨。上五大小並同。小乘行淨在修道，起斷行故；行斷在無學道，依行證斷故。大乘後二皆在修道，斷障成德，故有二也。行實同時，若約位分，七地已還為行斷，修道斷結故；八地已上入法流中，順菩提故，名思量上上。餘文易了。

Second, within the section of direct exposition, it first explains the practices of the station, and then distinguishes the fruits of the station. In the former, the treatise divides it into three: 1. the antidote to superior conceit; 2. from 'O sons of the Buddha, a bodhisattva-mahāsattva truly knows' onward, the excellence of the practice of the non-abiding path; 3. from 'O sons of the Buddha, a bodhisattva-mahāsattva dwelling in this' onward, explaining the excellence of that fruit. The first is the path of preparatory application, as well as the uninterrupted path upon first dwelling in the stage; the second is the path of liberation while properly dwelling in the stage; the last is the path of superior progress at the stage's fulfillment. In the first, regarding 'superior conceit', there are two kinds of conceit: 1. conceit concerning other stages, meaning that in the fourth stage one attains supramundane wisdom and grasps its superior marks, which is called superior conceit; now, ten kinds of pure mind serve as its antidote. 2. Conceit concerning one's own stage, meaning that toward these ten minds one seeks after superior marks, which turns into conceit; because according with the path of suchness [is the antidote], both are generally called superior conceit; hence this single section contains two paths. The treatise says: 'As for the antidote to superior conceit, the ten minds of equal, deep purity are that which can cure [the first kind] in the preceding passage.' It also says: 'The mind of non-retrogression in unified mindfulness is that which can cure [the second kind] in the latter passage.' 'Unified mindfulness' refers to the concluding general line of the latter, because according with suchness is of a single mindfulness with suchness. 'Non-retrogression' refers to the final line of the latter section; it briefly cites the beginning and end to encompass the middle. The previous stage cured the conceit of understanding dharmas; this stage cures the conceit of conceptualizing the purity of the body. What is cured differs, not confusing this with the previous stage. 'Purity of the body' means having attained supramundane wisdom, the body is not defiled. Within the text there are two: first, curing the conceit concerning other stages; then, from 'O sons of the Buddha, a bodhisattva-mahāsattva dwelling in this' onward, curing the conceit concerning one's own stage. In the former, there are three points: 1. concluding the preceding and introducing what follows; 2. raising the inquiry and directly revealing [the minds]; 3. concluding with the ability to enter the stage. First, 'equality' has two meanings: 1. according with noumenon; 2. the pure dharmas of cause and effect. That all thousands of sages follow the same rule is called 'the deeply pure mind', which is the contemplative understanding of this stage. Hence the treatise says: 'Because within equality, the mind attains purity.' How does this differ from the contemplation of the ten equal dharmas in the subsequent stage? There are three differences: 1. this stage cures the previous arising of conceit regarding purity, so it specifically explains the equality of pure dharmas; the subsequent stage, in contrast to this, relies on the real to enter the conventional, universally contemplating all defiled and pure dharmas as equal. 2. Here, it cites the equal noumenon to reveal the purity of mind; the subsequent stage cites contemplation to enter the equal noumenon. 3. Here, it encompasses the equality of both noumenon and phenomena; the subsequent stage exclusively relies on noumenon to fuse the two truths. These are all instances of turning away from marks and relinquishing what came before, becoming gradually superior stage by stage. Second, within the direct exposition of the ten minds, there are two parts: the first three explain the dharmas of all buddhas. The treatise states that the 'powers and so forth of the three periods of time' refers to the ten powers and so forth of the fruit station. The latter seven explain according with the dharmas of all buddhas, because the causal practices of the two benefits accord with and accomplish the fruit. Within these, the first six are for self-benefit, and the last one is for benefiting others. In the former, they are combined into the three trainings: the first is morality, the next is concentration, and the remaining four are wisdom. Analyzed, they form the seven purities: 1. purity of morality; 2. purity of concentration; 3. purity of view; 4. purity of crossing over doubt—because view and doubt mutually illuminate each other, the sūtra combines them into a single line to make ten; 5. purity of knowledge and vision regarding path and non-path. These first five purities share the same names in both the Great and Small Vehicles. In the Small Vehicle, 6. is named purity of practice; 7. is named purity of the abandonment through practice, because within that school one proceeds toward complete extinction. Now, in the Mahāyāna, the sixth is named abandonment through practice; the sūtra speaks of 'knowledge and vision in practice', briefly omitting the word 'abandonment'. The seventh is named the supreme purity of reflecting upon the factors of bodhi, because based on abandonment through practice, one gives rise to superior aspiration. In terms of stations, the first two are before the path of seeing: because one is newly turning away from worldly faults, it is appropriate to use morality to guard against them; wishing to generate true wisdom, one must in principle practice concentration; however, not yet having conformed to noumenon, they are judged as belonging to the mundane. The next three are on the path of seeing, because on the path of seeing one severs the view of self-existence (*satkāya-dṛṣṭi*), severs doubt, and severs grasping at rules and rituals (*śīlavrata-parāmarśa*). Grasping at rules and rituals is the non-path; knowing that uncontaminated wisdom is the true path. When entering the path of seeing, all ten fetters (*saṃyojana*) are severed together; that only three are specifically mentioned is because the *Nirvāṇa Sūtra* states that these three are weighty. Furthermore, among the ten fetters, the five views and doubt only obstruct the path of seeing, while the remaining four pertain to both seeing and cultivation; hence they are omitted. Within the six, three are fundamental and three are derivative; it specifically mentions the fundamental ones: extreme view derives from the view of self-existence, wrong view derives from doubt, and view-grasping derives from grasping at rules and rituals. Severing the three fetters, the three derivatives are also severed; hence only three purities are established. The above five are identical in both Great and Small [Vehicles]. In the Small Vehicle, purity of practice is on the path of cultivation, because one initiates the practice of abandonment; abandonment through practice is on the path of no-learning, because based on practice one realizes abandonment. In the Mahāyāna, the latter two are both on the path of cultivation: severing obstructions and accomplishing virtues, there are thus two. The practices are in reality simultaneous; but if divided by station, up to the seventh stage is abandonment through practice, because on the path of cultivation one severs the fetters; from the eighth stage onward, entering into the Dharma-stream and according with bodhi, it is named reflecting on the supreme. The rest of the text is easy to understand.