大方廣佛華嚴經隨疏演義鈔 59.49

59.49

Regarding the Commentary's statement: "The term 'freedom from defilement'" and so forth: second, explaining the name. First, it cites the Yogācārabhūmi. Next, under "referring to the precepts of nature," the Commentary implicitly cites the seventh fascicle of Vasubandhu's Mahāyānasaṃgraha to explain the Yogācārabhūmi, which selects the inferior to reveal the superior, explaining that the above phrase "extreme detachment" does not lie in deliberate attention, yet is without error. If cited in full, the Yogācārabhūmi, fascicle 48, says: "Thus is briefly spoken the bodhisattva's dwelling in higher precepts: that is, because of pure resolve, because of being endowed with the precepts of nature, because of being free from the defilement of transgressing the precepts of a single type, and because of thoroughly understanding all paths of karma and all causes and effects." Up to: "If spoken of extensively, it is as explained in the Ground of Freedom from Defilement in the Daśabhūmika-sūtra. Because the Ground of Freedom from Defilement is extremely detached from all defilements of transgressing precepts, that Ground of Freedom from Defilement is precisely the dwelling in higher precepts." Explanation: Since that text points to this, it is fitting to cite that commentary. In the Vijñaptimātratāsiddhi, the statement "endowed with pure śīla" has two meanings: first, it says being endowed with the prātimokṣa, concentration-concomitant, and path-concomitant [precepts]; although concentration begins to increase on the third ground, when capable of leaving faults this ground is already perfected, hence it has concentration-concomitant [precepts]. Second, it says or it is solely the prātimokṣa, being also capable of completely leaving preparatory, fundamental, and subsequent transgressions. The Daśabhūmivibhāṣā is precisely in the first fascicle, Chapter on Entering the First Ground, explaining the names of the grounds. Regarding the Commentary's statement: "The term 'wrong conduct'" and so forth: third, severing obstacles, which is the text of the Vijñaptimātratāsiddhi. First, severing obstacles; later, severing delusion. In [the section on] obstacles, the treatise does not explain the name. The Mahāyānasaṃgraha says: "Refers to the obstacle of wrong conduct of body and so forth in all existences." The intent is: the three karmas of body and so forth have ten evil actions, named the obstacle of wrong conduct. Under "refers to the cognizable": pointing out the essence. "Cognizable" distinguishes it from afflictions; "innate" distinguishes it from the conceptually differentiated. Because the conceptually differentiated are already completely severed on the first ground, this portion belongs solely to being severed on this ground. From "capable of obstructing the second ground" downward, the treatise fully says: "Capable of obstructing the extremely pure śīla of the second ground; when entering the second ground, one is able to sever it forever." Explanation: Because it is easy, it is not displayed.