大方廣佛華嚴經搜玄分齊通智方軌 4.94

4.94

Third, the central purport: analyzing it, there are two points. First, in terms of persons: the persons are the principal and the assisting, two persons, each having essence, characteristics, and function. Question: How do these persons differ from the kalyāṇamitra persons below? Answer: These are the persons capable of proclaiming the teaching; the kalyāṇamitras below are the persons of the Dharma signified by the teaching; one should understand them accordingly. Second, in terms of dharmas: dharmas refer to the practice-dharmas, which are the bodhipakṣa-dharmas of the ekayāna. Although the names and numbers of the triyāna and hīnayāna are likewise thirty-seven, their meaning is different, as detailed in the various sūtras. Learning the practice of the ekayāna also has a beginning. If we clarify the limits of the beginning relying on the study of concentration: if in terms of those who turn their minds [from the lower vehicles], they take the proximate concentration (anāgamya-samādhi) and the first dhyāna concentration and so forth as the beginning of study; if in terms of direct-advancing people, they take the concentration of the verbal expression of obtaining the light as the beginning of initial study. If in terms of the distinct teaching of the ekayāna: based on practice, then the concentration of supreme tranquility is the beginning of initial study; if in terms of practice-understanding, then the concentration of the Flower Ornament (Avataṃsaka-samādhi) is the beginning of initial study; if in terms of the stages of practice, then the concentration of the stage of the ten practices is the beginning of initial study; if in terms of the models and standards of the person's kalyāṇamitra, one takes the Lion's Spurt concentration (siṃhavikrīḍita-samādhi) as the beginning of initial study; if in terms of understanding and faith, etc., then one takes the pure treasury concentration and so forth as the beginning of initial study; if in terms of correct understanding, one takes the dharma gate of nature-arising as the beginning of initial study; if in terms of the stages of understanding, then the concentration of the stage of the ten understandings (abodes) is the beginning of initial study. These are spoken in terms of turning toward the fundamental reality. For suddenly enlightened persons, the concentration free from conceptual discrimination of mental speech is the beginning; the rest may be understood by analogy.