大方廣佛華嚴經疏 35.5

35.5

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.