華嚴經探玄記 17.12

17.12

第四「爾時普惠」下明請分。於中有三：初總舉問意、二正辨問辭、三結請願說。何故前諸會入定前問，此不爾者？以前諸會從相入實以成正解，此中依體發起以成正行，故不同也。又未入定前，眾則不知誰為說法，故先入此定，令眾知主而起問故。何故普惠問者？表滿法界之惠，堪發起故。何故一人問者？表此行法各獨成故。知諸菩薩雲集者，知問時至故、知顯法之緣已具故。此明問所依也。問普賢者，以無盡行法從遍𠮳法界而流出故。二明所問法中有二百句，其別行《度世經》，彼中別作六翻問，還作六翻答。古來相傳皆依彼文用科此經，即為六段。初二十句，問十信行。二從「何等發普賢心」下二十句，問十住行。三從「何等為持」下三十句，問十行位。四從「何等為寶住」下二十九句，問十迴向行。五從「何等身業」下五十句，問十地證行。六「何等為觀察」下五十一句，問因圓果滿究竟位中行。此經上下總有三遍說六位中，此當第二約行說六位，以普賢行該六位故。是故《度世經》云「唯為解說諸菩薩行從始至終，令無疑也。」彼經六段雖不配於信等六位，既云從始至終，次於末後明成佛果為終，故知最初信行為始。此不待言，故知決定約六位耳。

Fourth, from 'At that time Samantamati' onward explains the section on requesting. In this there are three: first, generally adducing the intention of the questions; second, properly distinguishing the words of the questions; third, concluding the request, wishing for it to be spoken. Why did the preceding assemblies ask before entering meditative absorption, while this one does not do so? Because the preceding assemblies entered the real from marks to accomplish correct understanding, whereas here one initiates from the essence to accomplish correct practice, they are not identical. Furthermore, prior to entering meditative absorption, the assembly would not know who would expound the Dharma; therefore, he first enters this meditative absorption to cause the assembly to know the host and raise their questions. Why does Samantamati ask? To signify that wisdom filling the dharmadhātu is competent to initiate it. Why does one person ask? To signify that these practice-dharmas are each uniquely accomplished. 'Knowing that the bodhisattvas had gathered like clouds' means knowing that the time for asking had arrived, and knowing that the conditions for revealing the Dharma were already complete. This clarifies what the questions rely upon. Asking Samantabhadra is because the inexhaustible practice-dharmas flow forth from pervading the dharmadhātu. Second, in clarifying the dharmas asked about, there are two hundred lines; in the separately circulated Dùshì jīng, it establishes six turns of questions, and likewise makes six turns of answers. Traditionally, all have followed that text to divide this sūtra, namely into six sections: 1. The first twenty lines ask about the practices of the ten faiths. 2. From 'What is generating the Samantabhadra mind?' onward, twenty lines ask about the practices of the ten abodes. 3. From 'What is upholding?' onward, thirty lines ask about the stage of the ten practices. 4. From 'What is the jewel abode?' onward, twenty-nine lines ask about the practices of the ten dedications. 5. From 'What are bodily actions?' onward, fifty lines ask about the realized practices of the ten bhūmis. 6. From 'What is contemplating?' onward, fifty-one lines ask about practice in the ultimate stage where causes are round and fruits are complete. Throughout this sūtra, there are three times where the six stages are taught; this corresponds to the second, which teaches the six stages in terms of practice, because Samantabhadra's practice encompasses the six stages. Therefore, the Dùshì jīng says: 'Solely to explain the bodhisattva practices from beginning to end, so that there is no doubt.' Although the six sections of that sūtra are not correlated to the six stages of faith and so forth, since it says 'from beginning to end', and subsequently at the very end explains the attainment of the Buddha-fruition as the end, we know that the initial practice of faith is the beginning. This goes without saying, so we know it definitely concerns the six stages.