華嚴經探玄記 5.96

5.96

第二答中二：初直說、後重頌。前中二：先歎問許說、後以法正答。前中二：先歎問、後「佛子」下許說分齊。前中，先歎所問益、後歎能問者德。前中，先辯益，謂饒益增善因，安樂授樂果，慧利令得出世法利；後「哀愍」下結意。歎能問中，先歎自分德，有五：一稱實慧：二不動而進，故云大力：三無間修，故云一心等：四位成就，故云不退：五當位滿，故超出世也。又初句明有解、後四明有行。又此等亦是釋進慧名，可知。

In the second, the answer, there are two parts: first, direct exposition; second, reiterative verses. In the former there are two parts: first, praising the inquiry and consenting to speak; second, directly answering with the dharma. In the former there are two parts: first, praising the inquiry; second, from "Disciple of the Buddha" downward, consenting to speak within boundaries. In the former, first praising the benefit of what was asked, and second praising the virtue of the one able to ask. In the former, first discerning the benefits: namely, beneficent interest increases wholesome causes, peace and joy confer joyful fruitions, and the benefit of wisdom causes one to attain the benefit of supramundane dharmas; thereafter, from "pitying" downward concludes the intent. In praising the one able to ask, first praising the virtues of his self-share, there are five: 1. Wisdom that accords with reality; 2. Advancing without moving, hence called "great power"; 3. Uninterrupted cultivation, hence called "single-mindedly," and so forth; 4. Attainment of the stage, hence called "non-retrogressing"; 5. Fulfillment in the current stage, hence transcending the world. Furthermore, the first clause clarifies having understanding, and the latter four clarify having practice. Moreover, these also explain the name Jinhui ("Advancing Wisdom"), as can be known.