大方廣佛華嚴經疏 20.27

20.27

第九「佛子」下答前紹三寶種使不斷絕問。文分為二：初仍前總標、二「所以」下徵釋所以。由化眾生入三寶海，故能紹前令不斷也。文有四番，為成十句：前九別明、後一總結。就初三番，釋通總別，然皆後後轉深前前。通者通在諸位，別者初在十信，次居三賢，後約登地。三番佛種差別云何？初教發心令具因性，未發唯有本住性故；次讚大願令成因行，令所發心不退轉故。言大願者，謂求菩提願、利樂有情願。又防惡願，如戒經說。有進善願，如常所明。三下佛種子令成佛智，謂證真如，成無漏故。上約別顯。通者，發菩提心，總有三心，謂即大悲、大願、大智。初番為總已含大悲，次番是願，後番是智，謂示妙理令暫見心性，成金剛種。三番法種差別相者，初開法藏令教不斷，次說因緣令義不斷，後具四種護令教理行證皆悉不斷。復次初雖領教未發真解，次具解行未能證故。三番僧種有何差別？初受法無乖始墮僧數，次修六和敬僧行已成，後統理大眾令僧清淨。復次初雖奉教，解行未具，未是真和；次雖具解，行未離眾怖，不能控御。言六和者，三業為三及戒見利，謂身和同集、口和無諍、意和無違、見和同解、戒和同奉、利和同均。又約菩薩，三業同慈，六皆同體，真實和也，一切恭敬，令僧久住。後總句者，弘法奉戒，三學兼修，則不斷三寶，化化不絕。

Ninth, from "Sons of the Buddha" below answers the prior question concerning carrying on the lineage of the Triratna without interruption. The text divides into two: first, following the preceding, a general indication; second, from "Wherefore" inquires into and explains the reason. Because they transform sentient beings so that they enter the ocean of the Triratna, they can therefore carry on the preceding without interruption. The text has four turns, which form ten clauses: the first nine explain distinct aspects, and the last one generally concludes. Regarding the first three turns, their explanation encompasses both general and distinct aspects; however, each subsequent one becomes progressively deeper than the preceding. The general applies to all the stages; the distinct places the first at the ten faiths, the next residing in the three stages of the worthy, and the last in terms of ascending the grounds. What are the differences among the three turns of the Buddha's lineage? First, teaching the generation of the mind causes them to be endowed with the causal nature, for prior to generation they have only the originally abiding nature; next, praising the great vows causes them to accomplish the causal practice, preventing the mind that has been generated from regressing. As for "great vows," these refer to the vow to seek bodhi and the vow to benefit and bring joy to sentient beings. There are also vows to prevent evil, as the Vinaya sūtras explain. There are vows to advance in goodness, as commonly elucidated. Third, planting the Buddha-seed causes them to accomplish Buddha-wisdom, which means realizing tathatā and accomplishing the outflow-free state. The above shows them in their distinct aspect. As for the general aspect, in generating the bodhicitta there are generally three minds, namely great compassion, great vows, and great wisdom. The first turn is general and already contains great compassion; the next turn is vows; the last turn is wisdom, meaning showing the wondrous noumenon to cause them to momentarily perceive the nature of mind and accomplish the adamantine seed. As for the distinctive marks of the three turns of the Dharma's lineage: first, opening the Dharma-treasury causes the teaching not to be interrupted; next, speaking of causes and conditions causes the meaning not to be interrupted; lastly, being endowed with the four kinds of protection causes teaching, noumenon, practice, and realization all to be uninterrupted. Furthermore, although at first they receive the teaching, they have not yet generated genuine understanding; next, they are endowed with understanding and practice, but have not yet been able to realize it. What are the differences among the three turns of the Saṅgha's lineage? First, receiving the Dharma without discord is the initial inclusion in the count of the Saṅgha; next, cultivating the six forms of reverent harmony brings the Saṅgha's practice to completion; lastly, presiding over the great assembly keeps the Saṅgha pure. Furthermore, although at first they uphold the teaching, they are not yet endowed with understanding and practice, and it is not yet true harmony; next, although endowed with understanding, their practice has not yet departed from the terrors of the crowd, and they cannot control and guide. As for the "six harmonies," the three karmas make three, plus precepts, views, and gains: bodily harmony in gathering together, verbal harmony without dispute, mental harmony without discord, view harmony in shared understanding, precept harmony in shared observance, and gain harmony in equal distribution. Furthermore, in terms of the bodhisattva, the three karmas share loving-kindness, and all six share the same essence, which is genuine harmony; with all revering them, they cause the Saṅgha to abide long. As for the final, general clause: propagating the Dharma and upholding the precepts, cultivating the three trainings together, then the Triratna will not be interrupted, and transformation after transformation will never cease.