華嚴經探玄記 17.36

17.36

第六大段從「佛子是為菩薩清淨」下明結勸修學分。於中二：初結義勸修、二從「佛子此經出生」下結名勸學。前中亦二，先結義、後「若有眾生」下勸信修行。前中，初總結、二引證。結中、障盡名淨、德高曰勝、用廣稱大、理深為妙，此四之中，淨勝是行、大妙為法。二「諸佛所說」下引證，謂如上所說，並是三世諸佛所說，令有智等明說有益。二「佛子若有」下勸信修行中三：先標益、二「何以」下釋成、三「佛子」下結勸。第二「佛子此經出生」下結名勸學中亦二：先結名、二「是故」下勸持。名中有十，一生諸行、二出妙德、三入深智、四攝法門、五離世間、六遠二乘、七顯不共、八普照法、九長善根、十度眾生。前中功德義花者，是功德妙行間錯如花，以成嚴飾。如上功德花聚，十行相似，花嚴之名依此而立。此十並是所詮之義，從義立名也。二勸持中，先總勸、「若菩薩」下舉益勸持，可知。上來結勸分竟。

The sixth major section, from "Son of the Buddha, this is the bodhisattva's purity" onward, explains the section concluding and exhorting practice and study. Within it there are two: first, concluding the meaning to exhort practice; second, from "Son of the Buddha, this sūtra gives birth to" onward, concluding the title to exhort study. In the former there are also two: first, concluding the meaning; later, from "if there are sentient beings" onward, exhorting faith and cultivation. In the former, first is the general conclusion; second is citing verification. In the conclusion: when hindrances are exhausted, it is called 'pure'; when virtue is exalted, it is called 'superior'; when function is vast, it is termed 'great'; when principle is profound, it is 'wondrous'. Among these four, pure and superior pertain to practice; great and wondrous pertain to the Dharma. Second, from "spoken by all buddhas" onward, is citing verification: that is, what was spoken above was entirely spoken by all buddhas of the three times, making those possessing wisdom understand that the teaching is beneficial. Second, in "Son of the Buddha, if there are" onward, exhorting faith and cultivation, there are three: first, setting forth the benefit; second, from "why?" onward, explaining and establishing it; third, from "Son of the Buddha" onward, concluding with the exhortation. In the second part, from "Son of the Buddha, this sūtra gives birth to" onward, concluding the title to exhort study, there are also two: first, concluding the title; second, from "therefore" onward, exhorting upholding. In the title there are ten: first, giving birth to all practices; second, producing wondrous virtue; third, entering profound wisdom; fourth, gathering dharma-gates; fifth, transcending the world; sixth, leaving far behind the two vehicles; seventh, manifesting unshared [qualities]; eighth, universally illuminating phenomena; ninth, growing good roots; tenth, delivering sentient beings. In the former, the 'meaning-flowers of merit' means that wondrous practices of merit are interwoven like flowers so as to form an adornment. Like the gathering of flowers of merit above, the ten practices correspond; the name 'Flower Adornment' is established based on this. These ten are entirely the signified meaning; the name is established from the meaning. Second, in exhorting upholding: first is the general exhortation; from "if a bodhisattva" onward, adducing the benefit to exhort upholding is evident. The section concluding with exhortation above is finished.