大方廣佛華嚴經搜玄分齊通智方軌 2.24

2.24

二明來意。何以來？其進道多方，從相分二，謂一緇、一素。素從利他，無方利物，故不住分齊行；緇從自利故，不可輕壞出世容儀，故唯成內觀也，故地品辨出家人唯成三昧。問：前諸會何不亦說此品？答：有二意，一此中行劣、二以始通終故也。何不十信明此品？答：此正宗為彰以法成人，不以人成法。何名人成法者？法無高下，隨人器物顯法精麁故。十信法解未明，不可以法成人。十信解劣故，但隨信根定法。若語形局，即諸見更增，不成正信也。問：梵行發心明法，何故不通下三會？答：理有，以此類彼耳。

Second, clarifying the purpose of its occurrence: Why does it come next? Progressing on the path has many methods, which in terms of characteristics are divided into two: the monastic and the lay. The lay pertains to benefiting others; because it benefits beings without fixed methods, it does not abide in fixed distinctions of practice. The monastic pertains to benefiting oneself; therefore, its supramundane comportment must not be lightly compromised, and so it only accomplishes internal contemplation. Hence, the Bhūmi Chapter clarifies that renunciants only accomplish samādhi. Question: Why was this chapter not also spoken in the previous assemblies? Answer: There are two reasons: first, practice in those was inferior; second, because the beginning is made to penetrate the end. Why is this chapter not clarified in the Ten Faiths? Answer: This main body is meant to show that the Dharma brings the person to fruition, not that the person brings the Dharma to fruition. What does it mean that the person brings the Dharma to fruition? The Dharma has neither high nor low; it is according to the vessel and capacity of the person that the fineness or coarseness of the Dharma is manifested. In the Ten Faiths, understanding of the Dharma is not yet clear, so the Dharma cannot bring the person to fruition. Because the understanding of the Ten Faiths is inferior, they merely determine the Dharma according to their faculties of faith. If one were to speak of bodily constraints, then various views would further increase, and right faith would not be accomplished. Question: The arousing of the mind in brahmacaryā clarifies the Dharma; why does it not extend through the three assemblies below? Answer: In principle it does; one simply infers that by means of this.