大方廣佛華嚴經疏 48.32

48.32

釋文中二：此品辨因、後品明果。前中亦二：先長行直明、後以偈重顯。前中又二：先正說、後瑞證。今初，亦二：先明說因、後「佛子我不見」下正陳今義。前中亦二：先標前少說、後徵釋所由。今初。普賢說者，以人表法故。言如向者，一近指向前〈隨好〉一品，為於障重地獄眾生略說隨好少分用故，廣說難思。二通指前所說之果為少分境，果海絕言故。三遠通差別因果，雖有圓融之義，以五位漸次因果殊分，逐機就病未盡法源故名少分，則顯下平等因果逐法性說，因果圓融，名廣大說。二徵釋中，徵意云：何以前名少說？釋文二意：一者成上，諸佛世尊所以出世者，以眾生有無明等十過，未宜廣說故，先明差別等。二者生後，謂眾生既過滋多、障累無盡，則一治一切治、一現一切現，眾生無盡，因果亦窮未來際。前之所隨，由未盡故。言十過者，一者無明。二作惡行，晉經名諸纏，則亦是惑。此二為總。次六皆無明，三計我我所；四著身見，故六地云世間受身皆由著我；五三倒四倒等不能決斷；六乖僻正理；七遍計分別；八結縛常隨；九隨生死流義通業苦，因流果流故；十遠如來道，行邪徑故，此結成其失。結縛等名，如常所辨。

Explicating the text has two parts: this chapter analyzes the cause, and the subsequent chapter clarifies the fruit. The former also has two parts: first, a direct clarification in prose; later, a re-elucidation in verse. The former also has two: first, the orthodox exposition; later, auspicious verification. The first also has two: first, clarifying the cause of the teaching; later, from 'O sons of the Buddha, I do not see...' onward, directly presenting the present meaning. The former also has two: first, indicating the brief exposition that preceded; later, investigating and explaining the reason. Now the first. That Samantabhadra speaks is because the person expresses the Dharma. The phrase 'as previously' has three meanings: First, it points closely to the preceding chapter on 'Minor Marks', where a minor portion of the functions of the minor marks was briefly spoken for sentient beings with heavy obstacles in the hells, an extensive exposition being inconceivable. Second, it refers generally to the fruit spoken of previously as a realm of minor portions, because the ocean of the fruit transcends words. Third, it distantly refers generally to differentiated causes and effects: although there is the meaning of perfect interpenetration, because the five stations are gradual and causes and effects are distinctly divided, following capacities to treat illnesses without exhausting the source of Dharma, they are called a minor portion; this then reveals that the cause and effect of equality below are spoken in accordance with the dharmatā, with cause and effect perfectly interpenetrating, which is called an extensive exposition. In the second, the investigation and explanation, the sense of the inquiry is: Why was what came before called a brief exposition? The explanatory text has two meanings: First, it completes the above: the reason the Buddhas, the Bhagavats, appear in the world is that sentient beings have the ten faults such as ignorance and it was not yet appropriate to speak extensively; hence they first clarified differentiations and so forth. Second, it gives rise to what follows: since the faults of sentient beings are manifold and their encumbering obstacles inexhaustible, one cure is all cures, and one manifestation is all manifestations; as sentient beings are inexhaustible, cause and effect also exhaust the future. What was accommodated previously was because they had not yet been exhausted. As for the ten faults: 1. Ignorance; 2. Performing evil actions—the Jin sūtra calls this 'various entanglements', which are also afflictions; these two are general. The next six are all ignorance: 3. Grasping at self and what belongs to self; 4. Clinging to the view of selfhood—hence the sixth stage says that receiving a body in the world is all due to clinging to self; 5. Inability to resolve the three inversions, four inversions, and so on; 6. Perversely straying from the correct principle; 7. Conceptual discrimination (parikalpa); 8. Fetters constantly accompanying them; 9. Flowing along the current of saṃsāra, which applies to both karma and suffering, as flowing along causes and flowing along effects; 10. Being distant from the Tathāgata's path, because of traveling on deviant paths; this concludes their failure. The names of fetters and so on are as usually analyzed.