華嚴經探玄記 10.17

10.17

下有六句別顯三大：初一句明因成就大、次有一句明因漸成就大、餘有四句明教說修成就大。釋此三大，略作四門：一釋名者，悲願熏心為起行本，名因成就。說大之中開出之故，名之為大。二聞思修等次第能生出世證智，故名因漸成就。三實智證真，指陳不到，假言寄顯，故教說修。問：此三俱是說大中出，何故前二不名教？又俱是因分中出，何故後一不名因耶？答：前二生後功能顯故，同得名因；體非玄妙，故不待言簡，不稱教說。後一證智玄妙，濫同果分，故以言簡，名教說修。二就處以定，有二：先約假處。寄顯因成，寄在地前種姓位，以彼種子因成就故。因漸寄在解行位，起聞思等行，趣真證故。說修寄在初地已上，智證實故。二約實位。此三俱在地上，但初地之前加行修中，慈悲願等名為因成，聞思修等名為因漸，正證後得名教說修。

Below, six lines specifically reveal the three greatnesses: the first line clarifies the greatness of causal accomplishment; the next line clarifies the greatness of gradual causal accomplishment; the remaining four lines clarify the greatness of accomplishment through practice explained in the teaching. In explaining these three greatnesses, four gates are briefly established: First, explaining the names: Compassion and vows perfuming the mind serve as the basis for initiating practice, which is called causal accomplishment. Because it is unfolded from within the greatness of explanation, it is called greatness. Second, hearing, reflection, and cultivation sequentially generate supramundane realizing wisdom; hence it is called gradual causal accomplishment. Third, actual wisdom realizes the true, beyond designation, and is provisionally revealed through words; hence it is practice explained in the teaching. Question: All three arise within the greatness of explanation; why are the first two not called 'teaching'? Furthermore, all arise within the cause portion; why is the last one not called 'cause'? Answer: Because the capacity of the first two to generate subsequent [states] is obvious, they are equally called 'cause'; since their essence is not profoundly subtle, they do not require words to qualify them, so they are not called 'practice explained'. The realizing wisdom of the latter is profoundly subtle, easily confused with the fruition portion; hence it is qualified with words and called 'practice explained in the teaching'. Second, determining them according to stations: there are two. First, in terms of provisional stations: revealing causal accomplishment is provisionally placed at the gotra station prior to the bhūmis, because the causal seeds are accomplished there. Gradual cause is provisionally placed at the station of understanding and practice, because by initiating practices such as hearing and reflection, one approaches true realization. Practice explained is provisionally placed at the first bhūmi and above, because wisdom realizes the real. Second, in terms of actual stations: all three are above the bhūmis. However, within the preparatory practice prior to the first bhūmi, loving-kindness, compassion, and vows are called causal accomplishment; hearing, reflection, and cultivation are called gradual cause; direct realization and subsequent [wisdom] are called practice explained in the teaching.