大方廣佛華嚴經搜玄分齊通智方軌 2.24

2.24

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.