華嚴經探玄記 18.48

18.48

十釋文中，就覺城攝善財會，令成十信行中，文別有四：初明眾集顯所被機、二明觀機辨授說方便、三正說所授之法、四引起勝進之行。初中二：先總舉。二「時有」下別顯。別顯中，四眾優婆塞者，古翻名善宿男，今譯名近事男，謂親近比丘而承事故。女亦同之。又修達多，此名善施。婆須達多，此名財施。跋陀羅，此云賢。餘名准釋可知。第二「文殊知覺城人」下明觀機為授說方便中有二：初通標說意可知；二「觀察」下別觀善財，於中亦二：初觀其現生勝事、二「此童子者」下察其宿因德行。初中三：初總標、二別顯、三「善明相師」下總結。別中，由此福報財寶相起，立善財名，即善為因、財為果。又得此順道之財，故曰善財。又生時寶現為財，後歎其行德為善，亦如善現空生等。又《智論》釋常啼名等，准此可知。二歎其德行中，十句為五對：初曾供佛種善，明此善財已曾宿種解脫分善根也；二樂淨近友；三三業淨修；四求修果法；五心淨具行，以心無異念故淨如空，又無現煩惱等故。

Tenth, in explaining the text, concerning the assembly of gathering Sudhana in Dhanya-nagara to cause him to accomplish the practice of the ten faiths, the text distinctly has four: 1. Explaining the gathering of the assembly to manifest the capacity to be addressed; 2. Explaining the observation of capacities to distinguish the skillful means of imparting instruction; 3. Preaching the Dharma that is imparted; 4. Inducing the practice of superior advancement. Within the first, there are two: first, a general presentation; second, from 'At that time there were' onward, a distinct manifestation. Within the distinct manifestation: the laymen (upāsaka) of the fourfold assembly were translated in antiquity as 'men of good lodging' and are now translated as 'men who serve closely', meaning they draw near to the bhikṣus and respectfully serve them. The laywomen (upāsikā) are also the same. Furthermore, Sudatta here is named 'Good Giving'. Vasudatta here is named 'Wealth Giving'. Bhadra here is called 'Worthy'. The remaining names may be known by inferring from their explanations. Second, from 'Mañjuśrī knew the people of Dhanya-nagara' onward, explaining the observation of capacities to impart the skillful means of instruction, there are two: first, the general indication of the intention of preaching can be known; second, from 'Observing' onward, distinctly observing Sudhana, which also has two: 1. Observing the superior events of his present birth; 2. From 'As for this youth' onward, examining his past causes and virtuous conduct. Within the first, there are three: 1. General indication; 2. Distinct manifestation; 3. From 'The diviners of signs who were skilled in discernment' onward, general conclusion. Within the distinct [manifestation]: because of the arising of the signs of wealth and treasures through this karmic reward, the name Sudhana ('Good Wealth') was established; that is, 'good' is the cause and 'wealth' is the fruit. Furthermore, because he obtained this wealth in accordance with the Way, he is called Sudhana. Moreover, at birth treasures appeared, which is 'wealth', and later his virtuous practice was praised as 'good', like Subhūti's names 'Good Appearance' and 'Born of Emptiness'. Also, the Mahāprajñāpāramitōpadeśa (Dà zhìdù lùn) explaining Sadāprarudita's name and so on can be known by inference from this. Second, within praising his virtuous conduct, the ten phrases form five pairs: 1. Having previously made offerings to Buddhas and planted goodness, clarifying that this Sudhana had already previously planted the good roots belonging to liberation; 2. Delighting in purity and drawing near to good friends; 3. Purely cultivating the three karmas; 4. Seeking and cultivating the fruit Dharma; 5. Pure in mind and complete in practice, because the mind is without differing thoughts, it is pure like space, and also because it lacks present afflictions and the like.