大方廣佛華嚴經搜玄分齊通智方軌 2.70

2.70

第三會宗者，分別有二：約人法同有體相用，准上可知。又因此會宗體，更舉上下諸會別。宗有二義：一舉普賢性起實德，隨差別緣以起信心故說，即初會明世界海、第二會十信、第三會十解、第四會十行、第五會方便迴向、第六會明修成本有無漏因果二行法等、第七會依法成因果行德、第八會依人成位差別德也。此並是一乘三乘共學法。第二攝差別緣以從本實，即初會觀圓明五海十智以起說、第二會信位成就本實因果分量德、第三會解位顯證性德普賢因果、第四會行位顯證本性普賢因果、第五會方便迴向位顯證法界如相普賢因果、第六會證位顯證性普賢因果、第七會依法以顯通教普賢因果行德分齊、第八會依人顯證普賢因果緣起理事德位分量差別義也。

Third, the central theme of the assembly: distinguishing it, there are two aspects. In terms of persons and dharmas equally having essence, characteristics, and function, it may be understood by analogy with the above. Furthermore, relying on the central theme and essence of this assembly, we further adduce the distinctions among the various assemblies above and below. The central theme has two meanings: 1. Adducing the actual virtues of Samantabhadra's arising from the nature, and expounding in order to give rise to faith in accordance with differentiated conditions. That is, the first assembly clarifies the ocean of worlds; the second assembly, the ten faiths; the third assembly, the ten understandings; the fourth assembly, the ten practices; the fifth assembly, the skillful means of dedication; the sixth assembly clarifies the two practices of cultivated and fundamentally present uncontaminated causes and fruits; the seventh assembly relies on Dharma to accomplish the virtues of causal and fruitional practice; the eighth assembly relies on persons to accomplish the differentiated virtues of the stages. These are all dharmas practiced in common by the ekayāna and the triyāna. 2. Subsuming differentiated conditions to return to the fundamental reality: that is, the first assembly contemplates the five oceans and ten wisdoms of perfect radiance to generate preaching; the second assembly, in the stage of faith, accomplishes the virtues of the measures of fundamental real cause and fruit; the third assembly, in the stage of understanding, reveals and realizes the Samantabhadra causes and fruits of nature-virtue; the fourth assembly, in the stage of practice, reveals and realizes the Samantabhadra causes and fruits of the fundamental nature; the fifth assembly, in the stage of skillful dedication, reveals and realizes the Samantabhadra causes and fruits of the tathatā-characteristic of the dharmadhātu; the sixth assembly, in the stage of realization, reveals and realizes the Samantabhadra causes and fruits of nature; the seventh assembly relies on Dharma to reveal the scope of the causal and fruitional practices and virtues of the common-teaching Samantabhadra; the eighth assembly relies on persons to reveal and realize the differentiated meanings of the measures of the virtues and stages of principle and phenomena in the dependent origination of Samantabhadra's causes and fruits.