大方廣佛華嚴經隨疏演義鈔 60.16

60.16

疏「一觀求行證智度滿」者，論云「三者受大位地，是故求證佛廣大智。二盡淨諸障，斷二十二愚。已斷二十。唯如來地亦有二愚：一於一切所知境界極微細著愚、二極微細礙愚，佛善方斷。」論云「此中但說菩薩地廣成便足，何故復說地淨波羅蜜淨？」釋曰：此意云第十地淨，但用初句即顯智地已滿，何用後二論？答意云：以下二句顯成初句深廣之行。謂一從初地來，展轉淨障至此究竟，故論云「有上上清淨故」。二者一地一度淨，故論云「第一法清淨故。第一法者，即波羅蜜義。」

Regarding the Commentary's phrase: "First, contemplating and seeking the practice that realizes the perfection of the wisdom-pāramitā": the Treatise says, "Third, receiving the ground of the great station; therefore, one seeks to realize the Buddha's vast and great wisdom. Second, completely purifying all obstructions and severing the twenty-two [kinds of] ignorance. One has already severed twenty. Only on the Tathāgata ground are there still two [kinds of] ignorance: first, ignorance extremely subtle in its attachment to all cognitive objects; second, ignorance extremely subtle in its obstruction. Only the Buddha's goodness can sever them." The Treatise asks, "Here, merely speaking of the vast perfection of the bodhisattva ground would suffice; why further speak of the purification of the ground and the purification of the pāramitās?" The explanation states: this means that on the tenth ground's purity, merely using the initial phrase already demonstrates that the wisdom ground is fulfilled; why use the latter two? The meaning of the Treatise's reply is: the two lower phrases are used to bring out and establish the deep and vast practice of the first phrase. That is to say, first, from the first ground onward, one progressively purifies obstructions until reaching this culmination; therefore, the Treatise says, "Because there is superior and supreme purification." Second, on each single ground, a single pāramitā is purified; therefore, the Treatise says, "Because it is the purification of the foremost Dharma. The foremost Dharma refers to the meaning of pāramitā."