華嚴經探玄記 6.26

6.26

第四釋文者，此正說中有二品：初品明其所行、後品顯其所成。又初是約位階降行、後是通相始終行。又初是位、後是行。又初自分、後勝進。就初品中，七分同前，一三昧分、二加分、三起分、四本分、五說分、六證成分、七偈頌分。何故爾者？欲明依證起說故先入定，顯法殊勝故佛同加，說時將至故從定起，言不頓彰故略標本分，非略能具故後廣說，顯所說稱周故結證究竟，於所說法令易受持故有偈頌分。初中何故入定者？有六意，同前釋。此中三，先舉入定人，謂行成功德如林，說十故不異，名入也。二顯非己力，謂推化歸佛，故云承力也。三正明得定，謂潛神證契，故云入也。菩薩者，標人別法，簡佛果。定善伏者，舉能顯異。善有二義：一巧能義、二順理義。伏亦二義：一制伏義、二調伏義。初是約障，巧能制伏，令永不起，故云善伏。二是約行，修行順理，調伏之行故云善伏。三昧，同前釋。

Fourth, as for explaining the text: within this main expounding there are two chapters; the first chapter explains that which is practiced, and the latter chapter reveals that which is accomplished. Furthermore, the first is practice according to the gradual ascent of stages, and the latter is practice of universal marks from beginning to end. Furthermore, the first is the stage, and the latter is the practice. Furthermore, the first is one's own portion, and the latter is superior advancement. In the first chapter, the seven divisions are the same as before: 1. the samādhi division; 2. the empowerment division; 3. the rising division; 4. the fundamental division; 5. the exposition division; 6. the confirmation division; 7. the verse division. Why is it like this? Because [the teacher] intends to show that the exposition arises based on realization, he first enters samādhi; to show the excellence of the Dharma, the Buddhas jointly empower him; because the time for exposition is about to arrive, he arises from samādhi; because words cannot be fully displayed all at once, he briefly marks out the fundamental division; because a brief [account] cannot be complete, he subsequently explains it at length; to show that what has been expounded is thorough and complete, he concludes by confirming it as ultimate; and to make the expounded Dharma easy to accept and uphold, there is the verse division. Why did he enter samādhi in the first [division]? There are six reasons, the same as explained before. Here there are three [points]: first, adducing the person who enters samādhi: his practice having accomplished virtues like a forest, and expounding ten without divergence, is called 'entering.' Second, revealing that it is not through his own power: attributing the transformation to the Buddha, he says 'relying on [the Buddha's] power.' Third, directly explaining the attainment of samādhi: quietly submerging the spirit to realize and accord [with the truth], he says 'entered.' 'Bodhisattva' designates the person and distinguishes the Dharma, setting it apart from the Buddha-fruit. 'Well subduing in samādhi' adduces the capability to reveal distinctiveness. 'Well' has two meanings: first, skillful capacity; second, according with the principle. 'Subduing' also has two meanings: first, conquering; second, taming. The first is in terms of hindrances: skillfully conquering them so they never arise again, hence called 'well subduing.' The second is in terms of practice: cultivating practice in accord with the principle, which is a taming practice, hence called 'well subduing.' 'Samādhi' is the same as explained before.