大方廣佛華嚴經搜玄分齊通智方軌 2.5

2.5

二來意。何故來者，信故解也。此初辨會來意。又何故會來？既報體成已，次須起化赴機，故來也。因此略料簡教興所表。今諸會但不捨離本處，即表起行成報體堅固不移也，而往諸會即表起用隨機，此釋約修行體；若望生解起信門，即顯行位增微耳。又解文中約佛起用赴機以解者，即善知識力也；若約分位等解者，即約自修行解也，可思准之。又此會已下四會並位相增，與前信行少別，於三乘一乘法義亦須交絡，思准之，餘會並同此意。品來者，前說信法已，次辨赴，後說所依處耳。

Second, the purpose of its occurrence. Why does it occur? Because through faith, understanding arises. This initially explains the purpose of the assembly's occurrence. Furthermore, why does the assembly occur? Once the reward-body is already accomplished, it must next give rise to manifestations to respond to capacities; therefore, it occurs. Thereupon, we briefly examine what is symbolized by the arising of the teaching: now, in each assembly, simply not abandoning the original place symbolizes that the arising of practices accomplishes a reward-body that is firm and unmoving; whereas proceeding to the various assemblies symbolizes the arising of function in accordance with capacities. This explanation is in terms of the substance of cultivation. If viewed from the gate of generating understanding and giving rise to faith, it simply reveals the subtle increase across the stages of practice. Furthermore, in explaining the text, if one explains it in terms of the Buddha giving rise to function to respond to capacities, this is the power of the kalyāṇamitra; if one explains it in terms of the distinct stages and so forth, it is explained in terms of one's own cultivation. One may reflect on and infer this. Furthermore, in this assembly and the four assemblies below, the stages all progressively increase, differing slightly from the previous practices of faith, and one must also interweave the doctrinal meanings of the triyāna and the ekayāna; one should reflect on and infer this. The remaining assemblies all share this meaning. As for the chapter's occurrence: having previously spoken the Dharma of faith, it next explains the response, and subsequently speaks of the place of reliance.