大方廣佛華嚴經疏 16.6

16.6

四釋文者，文有三分：初文殊發起、次賢首廣說、三十方現證。今初，分二：初經家敘述、二正明發起，二段各有結前、生後。今初。先結前已說。順違皆順，客塵不能濁其心；悲智雙游，萬境不能亂其慮，是曰清淨行矣。大功德者，即前所成之果。後「欲顯示」下生後，文含始終。約終則顯示信滿菩提心殊勝功德，廣具五位因行盡故；約始但於生死誓證菩提，萬德攸依故。今顯示二偈。正發起中，前半結前。偈文窄故，略無所成之德。後半勸說，令說修行之德，則與長行文有影略。

Fourth, as for explaining the text: the text has three parts. First, Mañjuśrī's initiation; second, Bhadraśrī's extensive exposition; third, the manifest verification across the ten directions. Now, the first divides into two: first, the compiler's narrative; second, the actual initiation. Each of these two sections has concluding what precedes and giving rise to what follows. Now, the first: it first concludes what has already been spoken. Favourable and adverse [conditions] are alike complied with, so that adventitious defilements cannot sully his mind; compassion and wisdom roam together, so that the myriad realms cannot disturb his reflection—this is called 'pure practice'. The 'great merits and virtues' are precisely the previously accomplished fruition. Next, from 'wishing to reveal' downward gives rise to what follows; the text encompasses beginning and end. Regarding the end, it reveals the superior merits and virtues of the bodhicitta of perfected faith, because the causal practices of the five stations are fully complete. Regarding the beginning, it is merely that within birth-and-death one vows to realise bodhi, as it is that upon which the myriad virtues rely. Now, two verses are revealed. In the actual initiation, the first half concludes what precedes. Because the verse text is compressed, it briefly omits the virtues accomplished. The second half exhorts the exposition, requesting him to expound the virtues of practice, which thus stands in a mutually complementary relation to the prose text.