華嚴經疏 1.26.4

1.26.4

對治此如經不捨菩薩戒故。 由精進策修能行難行故。 五定垢二中一事中舉緣名亂心。 內情妄取名憶想。 又初庶後細。 又初不得止故。 後不得觀故。 對治中不動治亂生薩婆若治憶想。 六慧有三垢。 一障不住道行。 或一向現世間不現涅槃。 同凡夫故。 或一向現涅槃。 不現世間。 同一乘故。 此無善巧。 是般若垢對治如經可知。 二障助道行。 三障證道行。 並可知□□□。 如是下總結安住。 由此三十句行淨治。 此地純熟故名淨法也。 論□□□□□□□□□□□□□欲謂怖趣。

Remedying this, as the sūtra says, 'not abandoning the bodhisattva precepts'; because through the spurred cultivation of vigor, one is able to practice what is difficult to practice. Fifth, Meditation has two stains: within a matter, raising conditions is called 'a distracted mind'; within the internal disposition, falsely grasping is called 'conceptual recollecting.' Furthermore, the former is coarse and the latter is subtle; and the former fails to attain śamatha, while the latter fails to attain vipaśyanā. In the remedies, unmovingness remedies distraction, and generating sarvajñā remedies conceptual recollecting. Sixth, Wisdom has three stains: first, obstructing the practice of the unstaying path: either exclusively manifesting the mundane and not manifesting nirvāṇa, assimilating to ordinary beings; or exclusively manifesting nirvāṇa and not manifesting the mundane, assimilating to the One Vehicle. This lacks skillful means, and is a stain on prajñā; the remedy is knowable as in the sūtra. Second, obstructing the practice of the aiding path. Third, obstructing the practice of the path of realization. Both can be known […]. 'Like this' below generally concludes abiding securely. Through these thirty phrases of practice, purifying and thoroughly maturing this bhūmi, it is called the 'pure Dharma.' The Śāstra […] desire refers to fearing the destinations.