大方廣佛華嚴經疏 20.6

20.6

第四釋文。文有三分：一請說分、二正說分、三結說分。今初，分二：先長行、後祇夜。前中亦二：初敘問答之人。勝進趣後非勤不能，故精進慧問。二「佛子」下正申所問，亦分為二：初領前自分勝德、後請說勝進之行。前中，先總、後「具大莊嚴」下別。別有七句：一領德，即領前莊嚴一切諸佛不共之法。二領乘，即上已住究竟一乘道。三領位，位不退故，即上已住如來平等性，三世諸佛家中生。此下晉云離生道者，即是領道，圓教初住離生因故。今四五二句成此一句，以捨世間得出世法，入住正位，即上於諸世間不分別等。六去來現在諸佛攝受，領得勝緣，即上佛護佛讚等也。七決定至於菩提，領其當果，即上云當得三世諸佛無上菩提。德雖無量不出於此，故略舉耳。此約當住位釋。若約攝於上位理無不通，而於求勝進義非愜當。

Fourth, explaining the text. The text has three sections: 1. the section requesting the exposition; 2. the section containing the actual exposition; 3. the section concluding the exposition. Now, as for the first, it is divided into two: first the prose, and later the geya. Within the former, there are also two parts: first, describing the persons engaged in the question and answer. Progressing and advancing toward what follows is impossible without diligence; hence Vīryamati asks. Second, from "Son of the Buddha" onward, properly setting forth what is asked, which is also divided into two: first, recapitulating the previous superior virtues of one's own stage; and later, requesting an exposition of the practices for progressing and advancing. Within the former, first is a general statement, and then, from "replete with great adornments" onward, the specific. Specifically, there are seven phrases: 1. Recapitulating virtues, which recapitulates the previous adornment with the dharmas not in common with all Buddhas. 2. Recapitulating the vehicle, which refers to having already abided in the path of the ultimate Ekayāna above. 3. Recapitulating the station, because the station is non-retrograde, which refers to having already abided in the Tathāgatas' sameness and being born into the family of all Buddhas of the three periods of time above. Below this, the Jin translation says "the path of leaving birth," which recapitulates the path, because the initial abidance of the perfect teaching is free from the causes of birth. Here, the fourth and fifth phrases constitute this single phrase, since by abandoning the worldly one attains supramundane dharmas and enters and abides in the correct station, which corresponds to the previous "making no distinctions with respect to all worlds," and so forth. 6. Being received and gathered in by the Buddhas of the past, future, and present recapitulates the attainment of superior conditions, which corresponds to the Buddhas protecting, the Buddhas praising, and so forth above. 7. Definitely reaching bodhi recapitulates its future fruit, which corresponds to the previous statement: "one will attain the unexcelled bodhi of all Buddhas of the three periods of time." Although the virtues are immeasurable, they do not go beyond these; hence they are only briefly listed. This is explained in terms of the station of the present abidance. If it were explained in terms of subsuming the higher stations, there would be no contradiction in principle, yet it would not be fitting with respect to the meaning of seeking progression and advancement.