維摩經略疏 1.117

1.117

「悉已清淨」下，二廣歎自他，為二：一、從此下訖「不起法忍」是廣歎自行；二、從「已能隨順」訖「及心所行」是廣歎化他。歎自行為二：一斷德、二智德。一、歎斷德，為三：一總、二別、三釋。一、總歎者，明此菩薩結惑生死皆斷，故言悉已清淨。結惑生死有二種：一界內、二界外。若三藏補處，止伏見思未斷結惑。通教補處，雖除習氣，界外見思未斷。別教補處，雖斷十一品無明，餘三十一品在。此三並非悉已清淨。圓教補處，四十一品並盡，雖餘一品有若微烟，乃可得名悉已清淨。如《地持》明「第九清淨淨禪至離一切見清淨淨禪，二障斯斷。」菩薩依此禪故得大菩提果，故約圓教補處說悉已清淨。若約觀心，假空空假、假中中假二處觀成，界內惑盡，非悉已清淨；界外煩惱障盡，名悉已清淨。「永離蓋纏」，二別歎斷德。蓋謂五蓋，纏即十纏。有言蓋纏所障既近，豈足以歎大菩薩德？今謂不爾。只約此五蓋十纏，開出一切界內外惑，離此更無別能生惑。界內為枝、界外為本，若離界內，五蓋具出八萬四千。何者？貪欲、嗔恚、睡疑屬癡，掉散是戒取即是等分，此四各出二萬一千，合八萬四千。界外根本類作宛然。

From "all having been purified" downward, the second part broadly praises oneself and others, divided into two: first, from here down to "not giving rise to the forbearance of dharmas," it broadly praises one's own practice; second, from "already able to accord with" down to "and the movements of their minds," it broadly praises the conversion of others. Praising one's own practice is divided into two: first, the virtue of severance; second, the virtue of wisdom. First, praising the virtue of severance is divided into three: general, specific, and explanatory. First, the general praise explains that these bodhisattvas have severed all defilements and saṃsāra; hence it says "all having been purified." Defilements and saṃsāra are of two kinds: within the realms and beyond the realms. For one in the position of succession in the Tripiṭaka [Teaching], they only subdue [the delusions of] view and thought without having severed the fetters of defilement. For one in the position of succession in the Shared Teaching, although habit-energies are eliminated, [the delusions of] view and thought beyond the realms are not severed. For one in the position of succession in the Distinct Teaching, although they have severed eleven grades of fundamental ignorance, thirty-one grades still remain. None of these three can be called "all having been purified." For one in the position of succession in the Perfect Teaching, forty-one grades are completely exhausted; although a single remaining grade is like faint smoke, only this can be called "all having been purified." As the Bodhisattvabhūmi explains: "From the ninth purity-pure dhyāna up to the purity-pure dhyāna separated from all views, both hindrances are severed." Because bodhisattvas rely on this dhyāna, they attain the fruit of great bodhi; hence "all having been purified" is spoken in terms of one in the position of succession in the Perfect Teaching. In terms of contemplation of mind: when contemplation is accomplished in the two loci of provisional-into-empty / empty-into-provisional and provisional-into-middle / middle-into-provisional, afflictions within the realms are exhausted, which is not yet "all having been purified"; when the affliction hindrance beyond the realms is exhausted, it is called "all having been purified." "Permanently free from hindrances and entanglements": second, specific praise of the virtue of severance. "Hindrances" refers to the five hindrances; "entanglements" refers to the ten entanglements. Some say: since the obstructions of the hindrances and entanglements are superficial, how could they suffice to praise the virtue of great bodhisattvas? We now say this is not so. Relying solely on these five hindrances and ten entanglements, all afflictions within and beyond the realms are unfolded; apart from these, there are no others capable of generating affliction. Within the realms is the branch; beyond the realms is the root. If we unfold them within the realms, the five hindrances fully generate eighty-four thousand. How so? Sensual desire, ill will, torpor, and doubt belong to delusion; restlessness is adherence to precepts and vows, which is equal division. These four each produce twenty-one thousand, combining to make eighty-four thousand. The fundamental ones beyond the realms are produced analogously and clearly.