大方廣佛華嚴經疏 39.2

39.2

第六現前地。所以來者，已說諸諦相應慧，次說緣起流轉止息相應慧，寄緣覺地，故次來也。又四地出世未能隨世，五地能隨而不能破染淨之見，此地觀察無染淨法界，破彼見故，故《瑜伽》云「前地雖能於生死涅槃棄捨，一向背趣作意，而未能於生死流轉如實觀察；又由於彼多生厭故，未能多住無相作意，為令此分得圓滿，故精勤修習令得圓滿，故次來也。」名現前者，《莊嚴論》云「不住生死涅槃。觀慧現前故。此約初住地。以前五地雙觀故，今得現前。」《十住論》云「降魔事已，菩薩道法皆現在前。」亦約初說。《瑜伽》引《深密》云「現前觀察諸行流轉，又於無相多修作意方得現前者，多修無相。」此約地初觀十平等故。觀察流轉，此約地中已入地竟方觀緣起故。《攝論》云「由緣起智，能令般若波羅蜜多現在前故。」此釋正順今經約地中說。無性釋云「謂此地中住緣起智，由此智力令無分別智而得現前，悟一切法無染無淨。」《唯識》同於《攝論》。上本分云「有間般若現前者，揀後地故，故所斷障亦斷染淨。」《唯識》名為麁相現行障，謂所知障中俱生一分，執有染淨麁相現行。彼障六地無染淨道，入六地時便能永斷，以觀十平等故。由斯六地說斷二愚及彼麁重：一現觀察行流轉愚，即是此中執有染者，諸行流轉染分攝故；二相多現行愚，即是此中執有淨相故相觀多行，未能多時住無相觀。初愚即執苦集，後愚即執滅道。本分名微細煩惱習者，執細染淨即是煩惱，形於前地故說為微；《唯識》形後名為麁相。由斷此愚便證無染淨真如，謂此真如本性無染，亦不可說後方淨故。《攝論》名為無染淨法界，後成般若行，亦得自他相續無染淨果，其揆一也。後正釋文亦有三分：初讚請分，九頌分二：前八頌半讚；後半頌請讚中分二：初一菩薩讚餘諸天讚供，於中三，初一天眾、次一天王、後五頌半天女。於中，初三句集經者敘述，標讚佛果；「佛語」下正讚，此句讚教；次一偈讚理；次三偈讚行。於中，初偈悲智無礙行、後二十度圓修行。本絕諸惡者，見惡可除非真持戒，善達性空即般若度，分別法即方便度，智力即二度博濟兼願。後半結默。

The Sixth [Ground], the Ground of Facing [Wisdom] (Abhimukhī). As for why it follows: the wisdom corresponding to the truths has already been explained; next, the wisdom corresponding to the cycling and cessation of dependent arising is explained, which corresponds to the stage of the pratyekabuddha; therefore, it follows next. Furthermore, on the Fourth Ground, one is transcendent of the worldly but cannot yet accord with the worldly; on the Fifth Ground, one can accord [with the worldly] but cannot yet shatter the views of defilement and purity. On this ground, one contemplates the dharmadhātu devoid of defilement and purity to shatter those views. Therefore, the Yogācārabhūmi states: "Although on the preceding ground one was able to renounce saṃsāra and nirvāṇa and direct one's mental application single-mindedly toward turning away from them, one was not yet able to realistically contemplate the cycling of saṃsāra; furthermore, because one frequently generated aversion toward it, one was not yet able to abide frequently in signless mental application. In order to bring this part to perfection, one vigorously cultivates it so that it is perfected; therefore, it follows next." As for the name "Facing [Wisdom]", the Mahāyānasūtrālaṃkāra states: "One does not abide in saṃsāra or nirvāṇa, because contemplative wisdom is made directly present." This is explained in terms of first abiding in the ground. Because on the preceding five grounds one practiced dual contemplation, it is now made directly present. The Daśabhūmika-vibhāṣā states: "Having subdued the works of Māra, the dharmas of the bodhisattva path are all directly present before one." This is also explained in terms of the beginning. The Yogācārabhūmi quotes the Saṃdhinirmocana: "Directly contemplating the cycling of all conditioned phenomena, and furthermore frequently cultivating signless mental application—only then does it become directly present; this refers to frequently cultivating signlessness." This is explained in terms of contemplating the ten equalities at the beginning of the ground. "Contemplating the cycling" is explained in terms of the middle of the ground, where only after having already entered the ground does one contemplate dependent arising. The Mahāyānasaṃgraha states: "Because through the wisdom of dependent arising, one is able to make prajñāpāramitā present before one." This explanation precisely accords with the present sūtra, being stated in terms of the middle of the ground. Asvabhāva's commentary states: "This means that on this ground one abides in the wisdom of dependent arising; through the power of this wisdom, non-conceptual wisdom is made directly present, realizing that all phenomena are neither defiled nor pure." The Vijñaptimātratāsiddhi agrees with the Mahāyānasaṃgraha. The original [sūtra] above states: "Prajñā with intervals becomes directly present"—this is to distinguish it from the subsequent grounds; therefore, the obstacles eliminated also include eliminating defilement and purity. The Vijñaptimātratāsiddhi terms it the "obstacle of the active manifestation of coarse marks," referring to a part of the innate [defilements] within the cognitive obstacles (jñeyāvaraṇa) that grasps at the active manifestation of coarse marks of defilement and purity. That obstacle impedes the path free from defilement and purity of the Sixth Ground; upon entering the Sixth Ground, one can permanently sever it by contemplating the ten equalities. Because of this, the Sixth Ground is said to sever two ignorances and their gross heaviness (dauṣṭhulya): first, the ignorance regarding the direct contemplation of the cycling of conditioned phenomena, which is here the grasping at the existence of defilement, because the cycling of conditioned phenomena is subsumed under the defiled aspect; second, the ignorance regarding the frequent active manifestation of marks, which is here grasping at the existence of pure marks, so that contemplation of marks is frequently active, and one is not yet able to abide for long periods in signless contemplation. The first ignorance is grasping at suffering and its origination; the second ignorance is grasping at cessation and the path. The original text calls it "subtle propensities of affliction": grasping at subtle defilement and purity is itself affliction; compared to the preceding grounds, it is called subtle, whereas the Vijñaptimātratāsiddhi, comparing it to the subsequent grounds, calls it coarse marks. By severing this ignorance, one then realizes the tathatā devoid of defilement and purity—meaning that this tathatā is originally devoid of defilement by nature, nor can it be said to become pure only afterward. The Mahāyānasaṃgraha calls it the dharmadhātu devoid of defilement and purity. Later, one accomplishes the practice of prajñā and also attains the fruit devoid of defilement and purity in the continuum of self and others; their principle is identical. Next, the actual explanation of the text also has three parts: first, the section of praise and request. The nine verses are divided into two: the first eight and a half verses are praise; the latter half verse is a request. Within the praise, there are two parts: first, one bodhisattva praises; the rest of the devas offer praise and offerings. Within that, there are three: first, one [verse by] the assembly of devas; next, one [verse by] the deva kings; finally, five and a half verses by the devīs. Within that, the first three lines are the compiler's narration, setting forth the praise of the Buddha's fruition; from "the Buddha's words" onward is the actual praise: this line praises the teaching; the next verse praises noumenon; the next three verses praise practice. Within that, the first verse is the unobstructed practice of compassion and wisdom; the latter two verses are the complete cultivation of the ten perfections. "Originally severed from all evils" means that viewing evil as something to be eliminated is not true observation of precepts; thoroughly realizing nature-emptiness is the perfection of prajñā; distinguishing phenomena is the perfection of expedient means; the power of wisdom refers to the two perfections [of power and jñāna], broadly aiding beings, conjoined with aspiration. The latter half-verse concludes with silence.